בII. Littera BETH
Sermon 2 · Ps 118:9–16 · CSEL 62, pp. 19–41
II. LITTERA BETH.
1. In quo corrigit iuuenior uiam suam?1 superiorum octo uersuum non absurda nobis cecidit disputatio. ideoque et sequentia persequi studium fuit. et primum litterae secundae, hoc est 'Beth', interpretatio consideranda est. quae in Latino conuersa 'confusio' declaratur. sed qui uiam suam corrigit, non confundetur. uerum quia is, qui corrigit, ante in errore fuit — quomodo enim corrigitur, nisi quod ante deflexum fuit a uero? —, utique in lapsu positus et adulescentiae luxu ac lasciuae aetatis captus inlecebris, ubi ad iuuentutis prouectus confinia sobria mente resipiscit, tamquam confusus animo, quonam modo erubescenda deponat et plena probitatis adsumat, diu secum uoluit et diuersis fluctuans cogitationibus librat atque examinat posteriora obliuiscens et ea quae sunt priora appetens.2 quemadmodum uiam suam corrigat offensionemque adulescentioris aetatis seria iuuentutis fronte praetexat. unde ne diu dubitet huiusmodi et in incerto haereat, dat propheta consilium quasi cum eo ipse deliberans; tunc enim salubriora consilia credimus, si propensiore meditatione examinata uideantur. sed ipsa deliberationis susceptio docta definitione distinguitur, ut diuersarum cogitationum concursus auferat, dicens: in quo corrigit iuuenior uiam suam? hic enim deliberantis est finis, quo uiam suam corrigat.
2. Et respondet: in custodiendo uerba tua.3 et bene ad deum conuersus respondit deliberanti, quasi prece atque oratione delata consilium hoc domini inspiratione reppererit, ut non praesumptionis humanae, sed dignationis diuinae remedium crederetur. mens enim nostra uerborum caelestium conspersa seminibus, quae ante degenerabat in stirpibus, meliores cultus edere fructusque adferre incipit. dirigamus igitur semitas nostras nec tortuosi serpentis sequamur anfractus. uiae enim domini rectae,4 peruersae autem uiae errantium, de quibus dicitur: o qui dereliquerunt semitas rectas!5 in ordinem seges laeta porrigitur atque in uersum quendam uineta ponuntur; ceruorum cursus directior, uulpiculae flexuosus. ideo de Herode dicitur: ite dicite uulpi illi,6 quia deflexerat a uia recta nec iter suum in iuuentute correxerat, dignus Hieremiae threno,7 quo deflentur peccatores qui iugum uerbi in iuuentute suscipere recusarunt. ideo captiui ducti sunt, ideo deplorantur tamquam mortui, quia uitae nescierunt semitas et digna opera cadauerum busto non declinauerunt. flens ergo mortem perpetuam Iudaeorum dicit Hieremias: bonum est uiro cum tollit iugum in iuuentute; sedebit singulariter et silebit, quia tulit in se.8
3. Non solum tollere iugum uerbi, sed in iuuentute debemus tollere; si enim sero tollamus, incipimus paenitentiam superiorum magis habere quam tenere gratiam. praeueniamus ergo iuuentutis annos correctione congrua, ut magis dicamus singuli: deus qui pascit me a iuuentute mea,9 quam recordationem habentes lapsuum defleamus dicentes: delicta iuuentutis meae et ignorantiae meae ne memineris.10 hoc debilitatis est remedium, illud robur salutis. salutis medicina uulneri quaeritur, gratia sanitati. ideoque ait: bonum est uiro cum tollit iugum in iuuentute.11 ei autem, qui post decursae iuuentutis annos iugum tulerit, non est statim perfectum bonum: stimulant enim eum peccata sua, exagitat conscientiam consuetudo peccandi et usus erroris instabilem facit. luctandum est diu huiusmodi uiro, ut abolefaciat inueterata atque diuturna. huic in periculo res est, illi in bono.
4. Denique sedebit ille singulariter, quasi is, qui facile non inueniat aequalem singularibus donatus praemiis, et silebit quietus et feriatus ab omni interpellatione mundanae sollicitudinis et uoluptatis et diuinis uacabit oraculis, quae solent singulariter sedentibus reuelari, sicut sancto Dauid, qui ait: quoniam tu, domine, singulariter in spe constituisti me.12 et hic quidem non in secreto solus sedebat, sed cum praeesset populis, singulari tamen gratia praeminebat. Helias solus sedebat,13 cum ab angelo uel etiam coruis cibum deferentibus pasceretur; solus, non solum secretus a turbis, uerum etiam segregatus a meritis plurimorum. denique reuelationes illi diuinae gratiae refulgebant; cuius muneris fructum pro mercede adipiscebatur, quia a iuuentute sua iugum uerbi suscipiendum putauit, ne trahenda essent longo diutius fune peccata.14
5. Potest iuuenior iste, qui fecit bonum tollendo in iuuentute iugum uerbi, nondum perfectus, quia adhuc iunior, segregans uero se a conloquiis aequalium, quae plerumque corrumpunt mores bonos,15 et contagia uolens fugere peccantium ita intellegi singulariter sedere et silere, ne rudis aetatis facilitate labatur, sed intendere seniorum praeceptis, prophetarum oraculis, apostolorum magisteriis, laudandus eo, quia prius uult loquenda cognoscere16 quam proferre quae sentiat antequam loqui discat, timens, ne in multiloquio peccatum contrahat.17 unde puto et Pythagoram illum philosophum imitatorem iuuenis huius prophetici instituisse sectam, ut discipuli sui quinquennio non loquentes tanto silentio loqui discerent, cum praesertim et Dauid superioris aetatis quam Pythagoram fuisse non dubium sit, qui ait: dixi: custodiam uias meas, ut non delinquam in lingua mea: posui ori meo custodiam.18 et quia forte aliquando aliquid locutus esset incautius, ideo postea a deo poni ori suo custodiam postulabat. Esaiam quoque Pythagoricis anteriorem fuisse quis nesciat? qui cum audisset: clama, non prius clamauerit, quam audiret quid clamare deberet; respondit enim: quid clamabo? unde dictum est ei: omnis caro faenum, uerbum autem domini manet in aeternum,19 et prophetica uoce clamauit.
6. Uterque igitur iuuenis praedicandus, ille tamen serius, hic cautus: ille se ipso contentus et numquam sibi solus, iste pulchram aetati lubricae disciplinam adsciscens silentii nec adhuc sibi abundans, sed aliis se timens credere, quaerens tamen a iuuentute congregare, quae in senectute et sibi et proximis suis prosint, ne dicatur ei: quae in iuuentute non collegisti, quomodo inuenies in senectute?20 ergo is, si in consilio seniorum sederit, manum adhibebit ori suo, ut audiens sententias colligat, quod sibi ad maturiorem seruet aetatem; quemadmodum Maria, cum uerba Christi audiret, conferebat ea omnia in corde suo;21 quemadmodum Iohannes, cum caput suum supra pectus22 Iesu domini reclinaret, hauriebat profunda secreta sapientiae.
7. En tibi iuuenem, qui uiam suam in iuuentute correxit! piscator erat cum fratre suo:23 uidit dominum Iesum, cum plicaret retia sua, et audiuit dicentem: uenite, faciam uos piscatores hominum.24 et relictis retibus suis et patre secutus est eum. uiam saeculi coeperat currere, sed auditis imperiis deseruit uitam mundi, secutus est Christum, probauit, quia in eo corrigit iuuenior uiam suam, si Christi uerba custodiat, dicens ad eum: diligamus ubera tua super uinum.25 sic tamen bibens, ut non absorberetur uino, sed gratia eius laetitiam cordis hauriret, non corporis ebrietate titubaret. denique bibens hoc uinum aperuit oculos suos et uidit uiam rectam, reliquit tortuosas uias, dicens: aequitas dilexit te.26 hoc est: "non flexuosa itinera te sequuntur, sed solus ad te potest iustitiae trames peruenire". qui enim diligit iustitiam, non se auertit a Christo: quomodo enim arbitrum iusti remuneratoremque meritorum innocens metuat conscientia?
8. In hoc ergo iuuene spectato magna mysteria, quae in Canticis canticorum sanctus Salomon repletus domini spiritu resultauit. constitue dominum Iesum recumbentem in conuiuio, reclinantem se Iohannem supra pectus eius, mirantes alios, quod seruus se supra dominum reclinaret, quod caro illa peccatrix supra templum uerbi recumberet, quod anima illa carnis uinculis innexa aulam diuinae plenitudinis scrutaretur. haec ergo mirantibus aliis respondet anima Iohannis: fusca sum et decora, filiae Hierusalem.27 fusca per culpam, decora per gratiam. dicit et caro: fusca sum et decora. fusca puluere saeculari quam certando collegi, decora oleo spiritali quo mundi huius puluerem squaloremque detersi, fusca per uitium, sed decora iam per lauacrum quod abluit omne delictum; fusca sum, quia peccaui, decora, quia iam me diligit Christus, quam relegauerat in Eua, recepit ex uirgine, suscepit ex Maria.
9. Dicit etiam synagoga, cuius mysteria hoc loco plerisque uidentur exprimi; quae cum se reici iam uideret propter totius plebis impietatem, solabatur se tamen, quia ipsum Christum de populo suo, Petrum Iohannem Iacobum Christo adhaerentes uidebat, quia habebat eloquia sibi credita,28 et ideo dicebat: fusca sum et decora, filiae Hierusalem,29 fusca per incredulitatem, decora per legem. fusca per lapsum, decora, quia dilexit me sol30 et prior facta sum congregatio dei. nolite refugere me, quia fusca sum; ideo fusca sum, quia sol me reliquit iustitiae, qui ante inluminare consueuerat. amisi colorem uultus mei, obtunsa facta est acies oculorum meorum, quibus ante solem uidebam: in tenebris ambulo, quia diem Christi nescio.31 nolite tamen despicere me, quoniam qui reliquit potest rursum aspicere, misereri iterum, solet congregare dispersos, desertos requirere, colligere destitutos.32 omnes tribus Israel, conuenite, aspicite me decoram ante derelictam; nolite aspicere me, quoniam obfuscata sum, hoc est: non hoc solum aspiciatis, quia obfuscata sum, non est intuitus me sol, et ideo obfuscata sum, sed lucet sol super iustos et iniustos,33 super iustos per gratiam, super iniustos per misericordiam, illis mercedem meritorum tribuens, istis peccata dimittens. et gentibus non lucebat ante, nunc lucet, nunc illis oritur qui oriebatur mihi: qui illis remisit, remittet et mihi. nolite arbitrari, quoniam obfuscata sum, quod penitus reliquerit me sol et iam non intueatur, non requirat aegram, dissimulauit a me, quia non seruaui mandata eius; reconciliabitur, cum uiderit meorum paenitentiam delictorum. non uidit me sol, quia non recepi adueniente, non aperui fenestras, ut uitae lumen intraret. cum aperuero, inluminabit oculos meos, qui uenit ut totum mundum inluminaret, et uideant etiam non uidentes.
10. Filii matris meae pugnauerunt aduersum me, posuerunt me custodem in uineis: uineam meam non custodiui.34 putant aliqui hoc de illis dici, qui synagogam ad legis praecepta constringunt, ut legem custodiat, uineam suam tueatur, quam custodire non potuit; denique custodiebat ut faceret uuas, fecit autem spinas.35 quae sit igitur uinea, uenit Dauid testificari nobis dicens: uineam ex Aegypto transtulisti, eiecisti gentes et plantasti eam.36 possunt et apostoli esse filii matris ipsius, qui uere inpugnauerunt synagogam dicentes: ecce conuertimur ad gentes37 et nationibus uerbum dei seminare coeperunt. possunt et prophetae intellegi, qui monendo denuntiandoque, ut uineam suam custodiret synagoga, nihil profecerunt. fecit enim spinas inprobitatis,38 quae uirtutis uberes fructus deferre debuerat. et ideo confitetur, quia populum suum custodire non potuit, meritoque sero quaerit tenere, quem, cum teneret, amisit, multo dissimilior eius quae dicit: inueni quem dilexit anima mea: tenui eum et non relinquam eum.39
11. Denique illa inuitat in hortum suum sponsum.40 haec, ubi pascat requirens, dicit ad ipsum: adnuntia mihi, quem dilexit anima mea.41 cur 'quem dilexit anima mea' dicis et non 'quem diligit'? cur dimisisti quem tenebas? dilexisti patrum fide, amisisti incredulitate; tenebas caritatis uinculis, amisisti longo fune perfidiae.42 ideo nescis ubi pascat, ubi maneat; nam si scires, non quaereres. dicis enim: ubi pascis, ubi manes in meridie?43 meridiem nosti esse ecclesiam quae teneat Christum, et tu eum in noctibus quaeris?44 dic, inquit, mihi, Christe: responde uel propter id, quia ante carus fuisti atque dilectus mihi; etsi ego tantae praerogatiuam caritatis amisi, tu tamen quasi pius responde mihi: ubi pascis, ubi manes?45 reliquisti me, abisti ad gentes, recessisti longe a me et illis propior factus es, a quibus longe eras, sed factus es prope, quia crediderunt sanguini tuo:46 a me recessisti, quia ego crucem tuam non suscepi ut mundi redemptionem, sed ut noxii damnationem. qui autem receperunt sicut salutis auctorem, in meridie sunt; illis luces, illis relucens, illis calet gratia tua sicut meridies. mihi matutinus eras cum adhuc crederem, sed non credebam plene, quia non sum inuenta in meridie sicut Ioseph cum fratribus suis, qui cenabant meridie.47 illis meridies factus es, qui pascuntur in diuitiis tuis et in te sperant. ideo, ut dixit Dauid, deduces eorum iustitiam tamquam lumen48 et iudicium eorum tamquam meridiem.49
12. Quaeris ergo tamquam aliena, quae proxima eras, tamquam pauper, quae diues fuisti.50 uis sequi quae praecedebas; atque utinam uel sequaris quos praecedere debuisti! mercennaria esse desideras quae ante mercennarios colligebas; mercennariae utique uox ista dicentis est: ne forte fiam circumamicta super greges sodalium tuorum.51 quae proselytos ex gentibus ante suscipiebas, nunc ipsa in nationibus uis pro proselytis suscipi et tamquam aduena congregari.
13. Respondet Iesus: nisi noscas te decoram inter mulieres.52 quid est se noscere, nisi ut sciat unusquisque hominem ad imaginem et similitudinem dei factum,53 rationis capacem, qui terram suam excolere tamquam bonus agricola debeat aratro quodam et falce sapientiae, ut uel dura findantur uel luxuriantia recidantur, qui inferiorem sui portionem animi imperio debeat gubernare? unde etiam in Lege scriptum est: adtende tibi, ne fiat uerbum absconditum in corde tuo.54 tibi, inquit, adtende; non utique dicit pecuniae tuae, non possessionibus tuis, non uiribus corporis, sed animo tuo ac menti tuae, unde omnia consilia, facta cogitationesque manant. tibi ergo adtende ibi, ubi potiorem esse te nosti. nosce te ipsum, quod Apollini Pythio adsignant gentiles uiri,55 quasi ipse auctor fuerit huius sententiae, cum de nostro usurpatum ad sua transferant et longe anterior Moyses fuerit, qui scripsit librum Deuteronomii, quam philosophi qui ista finxerunt.
14. Unde et Salomon oraculum diuinum secutus scripsit in Canticis canticorum: nisi scias te decoram inter mulieres,56 hoc est: nisi cognoscas te mortalem, rationalem et cito tua peccata fatearis, cito dicas iniquitates tuas,57 ut iustificeris,58 nisi conuertaris et prior accuses delicta tua, uenit dies mortis et iam nullum conuersionis remedium est; praeueniris, dum non cogitas. accende facem tuam, priusquam sponsi tibi claudatur ianua, qui expectare diu non solet neglegentes.59 nisi scias te, inquit, decoram inter mulieres60 et dicas: fusca sum et decora,61 fusca sum, quia peccaui, sed decora, quia diligor, quia genus sum Abrahae, electum genus,62 dilectum deo. nihil tibi proderit patrum gratia; potens enim deus est de lapidibus istis suscitare filios Abrahae.63 et alibi in euangelio legisti, quia Abrahae filiam ligauit diabolus nequitiae suae uinculis, quam soluit dominus die sabbati.64 nisi ergo scias te, nihil tibi proderit, etsi dicas: 'Abrahae sum filia', quae non credis, quae errorem non corrigis; Abraham quidem saluatur, sed te nobilitas generis non iuuabit, nisi fides seruauerit. non te decipiat data patribus repromissio, non suscipio personam hominis, non suscipio praerogatiuam generis, nisi uidero congruentem generi morum nobilitatem, ut fiat iusti generis electio.
15. Quodsi scias te et cognoscas, quia peccato obnoxia es, exeundum in calcaneis gregum est tibi. exi ergo nuda pede et pasce haedos tuos in tabernaculis pastorum.65 qui sine peccato est, agnos pascit, oues pascit; quae autem peccato obnoxia est, pascit haedos qui a sinistris sunt;66 non enim potest esse in dextera pastoris boni. sequatur magis dicentem Petro: ueni retro me, satana.67 sequendo Petrus in dextera meruit collocari, ideoque ei dicitur: pasce agniculos meos.68 sed quo exeat, audi: ad tabernacula, inquit, pastorum,69 hoc est: ad gentes, ad dispersionem.70 ideoque dixit: percutiam pastorem et dispergentur oues gregis,71 ut repleatur totus orbis terrarum grege Christi, significans tunc fore saluam synagogam, cum se huic dispersioni et ipsa sociauerit, quae repleuit hunc mundum; tabernacula enim pastorum regna sunt terrae. ideoque propheta Dauid nationes adnuntians credituras ait: regna terrae, cantate deo.72 ergo sciat se iuuenior, ut corrigat uiam suam.73
16. Sed dicis: 'qui potest cognoscere uiam suam iuuenior, ut corrigat, cum propheta dicat: tria sunt inpossibilia mihi intellegere et quartum quod non agnosco: uestigia aquilae uolantis, uiam serpentis in petra et semitas nauis nauigantis et uias uiri in iuuentute?74 si Salomon fatetur, quod non cognoscat uias uiri in iuuentute, quomodo iuuenior potest cognoscere?' cui respondebitur, quod illae uiae uiri in iuuentute non cognoscantur, quae sunt secus uias serpentis in petra et secus semitas nauis fluctuantis et uestigia uolantis aquilae, quae oculos asperos habet et supra nubes uolat, in aere errat et in mari piscem interficit. et tamen non est inpossibile hoc quartum, sicut illa tria: cognoscit enim dominus qui sunt ipsius75 et uult ut sciat se unusquisque, sciat se populus dei.76
17. Sed esto, non cognoscantur errantium uiae, sicut dicit dominus: non noui uos; discedite a me operarii iniquitatis.77 hic autem iuuenior, qui potest corrigere uiam suam, fortasse iunior sit aetate, non moribus et habeat in primo flore iuuentutis suae senilem intellectum, de quo ait: canities autem est intellectus hominibus,78 quibus maturitas consilii grauitasque subpetit. unde et Hieremiae dicitur: noli dicere, quia iuuenis sum.79 et utique erat aetate iuuenis, sed prohibet eum iuuenem se dicere, qui esset maturioris prudentiae. Danihel cum puer esset, accepit spiritum quo dignus senectutis primitiis haberetur, ut redargueret senes,80 ipse non senior longaeuitate, sed gratia: erat enim in illo aetas senectutis uita inmaculata,81 cui bene conpetit Dauiticum illud dicere: super seniores intellexi.82 ideoque tamquam de ueterani consilii et senilis scientiae uiro diuinum pronuntiauit oraculum: quis prudentior quam Danihel?83
18. Nunc illud aduertamus, si possibile est, ut corrigat iuuenior uiam suam an non. si non est, ergo mentitur propheta; sed quia non mentitur, possibile est, ita tamen possibile, ut, quod inpossibile uideatur, fiat possibile, si custodiat iuuenior uerba dei, si autem non custodiat, inpossibile. unde illud euangelicum: facilius est camelum per foramen acus transire quam diuitem intrare in regna caelorum.84 quod quamlibet inpossibile esse dixit, sic intellegimus inpossibile esse, quia diuites non custodiunt mandata dei; si autem custodiant, fit possibile quod inpossibile uidebatur. hic est camelus qui intrat per angustam uiam,85 et quae illum ante capere non poterat concupiscentem, iam capit custodientem mandata diuina. ⟨ad⟩custodiendum autem uerba dei, quia custodiuit ea, Moyses quasi senior eligitur. et nunc, quibus hoc spiritu dei committitur officii, ut eligant seniores uiros, eligunt sine dubio inter seniores iuuenem corrigentem uiam suam in custodiendo uerba dei.86 et si senioris aetatis uirum elegerint, non quasi longaeuum utique elegerunt, sed quasi custodientem uerba dei: quod si repperitur in iuniore, utique et ipse est eligendus. liquet igitur ex his, quod non senectutis longaeuitas eligatur, sed custodia uerborum dei. denique ipse Moyses Iesum Naue et Caleph iuuenes prae ceteris adprobabat,87 quorum consilium in terrae electione magis quam multorum seniorum et ipse secutus est et deus praetulit.
19. Unde et illud de Iacob, quod supra diximus: deus qui pascit me a iuuentute mea,88 manifestatur nobis de eo dictum, qui tulerit iugum uerbi in iuuentute sua89 et recedens ab Esau et similibus eius sedit singulariter, in se tempus expectans, quo possit cum disciplina proferre sermonem; et propterea spiritali est donatus alimento, adhuc acui integer, sed ueteranus consilio.90 neque enim dignum est ut credamus, quod tantus patriarcha de corporali cibo dixerit: deus qui pascit me a iuuentute mea,91 quia nec corporalem panem desiderabat, cum diceret: si dominus deus mecum est, det panem mihi mandurare et uestem indui, omnium, quae das mihi, decimam decimabo tibi.92 nam si patres nostri spiritalem escam mandurauerunt et spiritalem potum biberunt,93 quanto magis sanctus Iacob cibo pastus est spiritali!
20. Ille quoque intellectus hoc loco suppetit nec alienus a uero est, quia iuuenior ille ex congregatione gentium populus, qui, antequam in Christo crederet, tortuoso errabat anfractu, in eo corrigit uiam suam, quia dei uerba custodiuit, quae noluit custodire populus Iudaeorum, et ideo ille uiam salutis inuenire non potuit. consideremus et sequentem uersum.
21. In toto corde meo exquisiui te, ne repellas me a mandatis tuis.94 si deus repellit unumquemque, quem repellendum putat, uideamus, ne excusationem ei tribuat, qui, cum sequi deum uellet, repulsus sit. et primum quemadmodum bonus deus repellit sequentem, nisi ipse mereatur repelli? sicut ipse dominus ait: uulpes foueas habent,95 et ideo quasi uulpem repellit, et alibi: quia omni habenti dabitur, ei autem, qui non habet, et quod uidetur habere auferetur ab eo.96 cui addit nisi ei, qui toto corde exquirit eum, ut, quod deest naturae, id dei operatione adquirat et gratia? sicut Salomon, qui ex toto corde exquirens deum sapientiam postulauit et, quia non opes sibi regias, sed diuinae munus gratiae depoposcit, accipere meruit sapientiae disciplinam, repletus est domini spiritu, ut cognosceret mandata omnia.97 qui autem non habet, ut in corde suo exquirat dominum, et facit quidem opus dei, sed neglegenter facit, maledicto subiectus est, sicut legimus, quia maledictus omnis qui opus dei facit neglegenter.98 merito ergo repellitur, quia maledicto dignus est, quia polluit magis et inpedit opus quod neglegenter putauerit exequendum.
22. Consideremus ergo, utrum bonitas sit repelli ab opere neglegentem an uero retinere, et imaginem rei huius ex aliis sumamus artibus. curat medicus aegrotum, sed neglegentia et desidia medici uirus uulneris serpit. quanto igitur melius remoueri huiusmodi medicum, qui tempus terit, cum profectum nullum sentiat uulneratus, ut curandi officium ad eum medicum transferatur, qui maturius possit aegroto sua diligentia subuenire! nonne clementior est, qui repellit nihil proficientem quam qui retinet ad discrimen aegroti? constitue aliquem praepositum aedificantibus uel etiam texentibus, qui debeat summam operis explicare: utrum is tibi probabilior uidetur, si in id diligenter insistat ac, si quem forte incuriosum aduerterit de his qui operantur in domo aliqua construenda, repellat eum, melius credens non aedificare quam hiantibus rimis aedificata dissolui, atque aliquem in eius substituat locum, qui cum diligentia aedificet? similiter etiam textrini praepositum repulsorem neglegentium, ut substituat diligentes, ne longa textrinum corrumpat incuria, non magis probabis quam illum, qui desides in sua neglegentia perseuerare patiatur?
23. Transi nunc ad eos, qui mandata aedificant et legem intexunt et animam uniuscuiusque receperunt sanandam. nonne, si quis eorum aedificet domum dei cum iustitia, texat indumentum eius diligentia, sanet animam cum gratia, opus bonum facit? si uero incuriosus ac remissus aliquis fabri, textoris, medici spiritalis locum occupet ut sacerdos summus, ut presbyter, ut minister altaris sacri, nonne commodius est non subire unumquemque id muneris, quod implere non queat, quam subeuntem neque ipsum strenue suscepto fungi munere et eripere locum alteri, qui nauiter eum possit tueri? quid quod etiam ipsi consulitur qui, remissior cum sit, repellitur, ne plus offensionis contrahat?
24. Quid sit autem repelli, consideremus. lectum est enim: sicut uulnerati dormientes proiecti in monumentis, quorum non meministi amplius, et quidem ipsi de manu tua repulsi sunt.99 aduertamus igitur, quos uulneratos et proiectos in monumentis repellit, quorum non meminerit amplius. isti sunt, qui a mandatis dei repelluntur: peccatori autem dixit deus: quare tu enarras iustitias meas?100 et quia a mandatis repelluntur, repelluntur de manu dei et bene prospexit, ne quis de manu dei uideatur eripi, quia nemo potest quemquam rapere de manu dei.101 qui ergo priuatur muneris suscepti officio uel gratia, non rapitur, sed reicitur, ut dixit dominus Iesus ad Hierusalem: quotiens uolui congregare filios tuos, et noluisti! ecce relinquetur uobis domus uestra deserta.102 abstulit illis sanctificationem, altare thymiamatis103 et orationis sacrarium, propitiatorium,104 altare sacrificiorum, sacerdotum et leuitarum ministeria, et tamen, cum haec sublata essent omnia, quae secundum legis mandata habebant, ait apostolus: numquid reppulit deus hereditatem suam? non, inquit, reppulit,105 sed: conclusit omnia in incredulitate, ut omnium misereatur.106
25. Sunt ergo, qui ad tempus a mandatis propter misericordiam repelluntur, sicut et illis consulitur qui uomuntur. nam quemadmodum manens in corpore, quod uomendum est, plus acescit, ita qui debet excludi, si retineatur nec se corrigat, totum corpus exulcerat. meritoque angelo Laodiciae dicit testis fidelis et uerus: scio opera tua, quia neque frigidus es neque calidus. utinam frigidus esses uel calidus!107 sed quia tepidus es, incipiam te euomere ex ore meo. aperte neglegentiam grauiore damnat iudicio quam inprudentiam; frigidus est enim qui fidem nescit, calidus qui sancti spiritus feruore succensus est. qui ergo calorem fidei non habet, tolerabilius illi fuerat fidem non accepisse quam neglexisse. est enim tepidus peior frigido, ut Iudaeus, qui sibi uidetur fidem habere quam non habet. quanto tolerabiliorem causam gentilis habet, qui potest dicere: 'non cognoui legem, non audiui prophetas, ideo non credidi', quam ille, qui legit omnia quibus uenturum Iesum crederet, et non credidit! neuter quidem excusatur, nec ille qui legit nec ille qui legere noluit: sed plus delinquit qui negauit quod legerat quam qui opera non fecit quae facienda non cognouit. quanta autem fidei et iustitiae gratia est, ut in ore dei sit, qui fidem tenet et opera exercet iustitiae, et quantum amittit, quem uomuerit ex suo ore dominus Iesus et ex suis uisceribus eiecerit! quam pius tamen, qui et iustos in ore suo tenet et iniustos non ante euomit quam denuntiet euomendos, ut uel huiusmodi admonitione conuersi dignum aliquid efficiant quo non uomantur! nunc tertium uersiculum consideremus.
26. In corde, inquit, meo abscondi eloquia tua, ut non peccem tibi.108 propterea ergo mysterium regis bonum est abscondere: peccat enim deo, qui commissa sibi secreta mysteria putauerit indignis esse uulganda. periculum itaque est non solum falsa dicere, sed etiam uera, si quis ea insinuet quibus non oportet. quod uitium quadripertitum est, uel adulationis uel auaritiae uel iactantiae uel loquacitatis incautae, quia, dum adulari uult aliquis, ei cui loquitur effundit mysterium; nonnulli etiam studio lucri mercedem proditionis sequuntur, ut tegenda silentio uendant loquendo; alii, ut plura nosse uideantur et scientiam suam iactitent, aperiunt quod celare deberent; plerique, dum sine praeiudicio locuntur, uerbum emittunt, quod reuocare non possunt. ideo uir laudatur serius, et non otiose ⟨blat⟩erat homo abscondens sermones suos, ut apostolus Paulus, qui nouit quid loquatur singulis et quando quid loqui debeat. unde et Corinthiis dicit: lac uobis potum dedi, non escam: nondum enim poteratis, sed nec adhuc potestis.109 ideo hos in transitu uidet, manet autem apud Ephesios,110 quod ostium sibi magnum apertum esset, notum facere gentibus mysterium Christi.111 ideo et Salomon tempus esse loquendi docet.112
27. Prae ceteris autem dominus Iesus in euangelio declarat suo, dicens simile esse regnum caelorum thesauro abscondito in agro.113 utique non aurum, non argentum, non pecunia comparari potest regno caelorum, sed eloquia domini, eloquia casta, argentum igni examinatum,114 quibus ipsum regnum adquiritur. hunc ergo thesaurum sapientiae et cognitionis absconditum in agro,115 in quo plantata sunt uerba scripturarum caelestium, cum inuenerit homo, abscondit illum in corde suo nec diuulgat eum, sciens quia, si diuulgauerit Babyloniis thesaurum dei, magnam offensionem contrahet, ut dicatur ei sermone prophetico: de semine tuo accipient et facient spadones in domo regis.116 per quae significatur, quia is, qui prodiderit diuina mysteria, posteritatem animae suae seminariumque meritorum habere non possit.
28. Caue ergo, ne diuitias tuas perfidis prodas et, si amicitiam simulent, non illis aperias interiora domus tuae; non reseres thesauros regios, quos Babylonii scire non debent, ne ueniant et capiant117 posteros tuos et seminarium uirtutis abscidant. hoc est, quod etiam in euangelio dicit dominus: nolite mittere margaritas uestras porcis.118 ideo bene facit, qui abscondit eloquia domini in corde suo, sicut abscondebat propheta Dauid, sicut Maria, quae conseruabat omnia uerba domini Iesu in corde suo.119 etenim si bonum est uiro sermones suos abscondere, quanto magis sermonem dei cordis nostri gremio debemus operire, debemus abscondere!
29. Quarto uersu dicit: benedictus es, domine, doce me iustificationes tuas;120 non enim quicumque dixerit: domine domine, ipse intrabit in regnum caelorum, sed qui uoluntatem dei fecerit.121 ideo iste, qui correxerit uiam suam a iuuentute sua, custodierit uerba dei, in toto corde quaesierit dominum deum suum nec repulsus sit a mandatis dei122 et dignus habitus, cui committerentur arcana sapientiae, absconderit ea in corde suo, ne peccaret deo, quasi habens eloquia dei gratias agit dicens: benedictus es, domine,123 et desiderat ipsum doctorem habere, cupiens cognoscere secreta legis, et quemadmodum interpretationem habeat: si emeris puerum Hebraeum et seruierit tibi annis sex et reliqua, quibus praemissum est: has iustitias quas propones in conspectu filiorum Israel,124 haec a domino quaerit discere, quae homines docere non poterant, nisi deus ante docuisset. quae posteaquam a Christo didicerunt apostoli, ecclesia dicit: introduxit me rex in cubiculum suum,125 hoc est in illud secretum suum, in quo sunt thesauri scientiae et cognitionis suae.126 ideoque tibi dicitur: cum oras, intra in cubiculum tuum,127 quod significat mentis animique secretum. in hoc cubiculum iustitiarum sponsa se poposcit induci, cum post odorem unguenti excurrerit,128 quod semper fluit et numquam deficit.
30. Ideo quasi edoctus propheta iustitias quinto uersu dicit: in labiis meis pronuntiaui omnia iudicia oris tui.129 et quomodo alibi dicit: iudicia tua sicut abyssus multa?130 quomodo apostolus ait: o altitudo sapientiae et scientiae dei! quam inscrutabilia sunt iudicia eius et inuestigabiles uiae eius! quis enim cognouit sensum domini?131 si inscrutabilia sunt iudicia, quomodo ergo pronuntiaui, ait propheta, omnia iudicia oris tui?132 sed fortasse non eadem sunt iudicia dei quae iudicia oris eius. si alia sunt, bene dicitur: cogitationibus tuis quis similis erit?,133 et ideo inscrutabilia sunt iudicia eius, quia ex parte cognoscimus et ex parte prophetamus.134 si autem nullus nisi Christus hoc dicit, qui potest dicere: ego et pater unum sumus?135
31. Distinguamus tamen nec uereamur, ne inpugnet se uelut contrariis scriptura uenerabilis. consideremus enim, quia non dixit: 'iudicia oris eius sicut abyssus multa', sed iudicia tua dixit. nec apostolus posuit: 'inscrutabilia iudicia oris eius', sed inscrutabilia iudicia eius. possumus enim iudicia dei aestimare quae occulta nobis non patefecerit, iudicia autem oris eius quae adnuntiauerit et per os prophetarum locutus est. os enim dei propheta intellegitur, cui dicitur: clama, et ille ait: quid clamabo? et inspiratum est, ut diceret: omnis caro faenum.136 quod utique locutus oris dei functus officio est, quia locutus est iudicium dei. ergo prophetica oracula iam non abyssus, sed etiam ipsa sicut abyssus, quia nemo potuit in caelo uel in terra librum aperire nisi Christus.137 ueniamus nunc ad sextum uersum.
32. In uia, inquit, testimoniorum tuorum delectatus sum sicut in omnibus diuitiis.138 alii in auro, alii in argento, alii in uestibus, alii in possessionibus uinetis oleis segetibus, alii in operibus picturae, marmorum, in diuersis denique singuli delectationes habent: spiritalis in uia testimoniorum caelestium delectatur tamquam omne possidens patrimonium, in omnibus diues, sicut apostolus dicit: gratias ago deo meo semper pro uobis in gratia dei nostri quae data est uobis in Christo Iesu, quia in omnibus diuites facti estis in ipso, in omni uerbo et in omni scientia.139 in tantum doctrina apostoli Corinthii profecerunt, ut, qui ante non poterant nisi sicut paruuli lac solum bibere,140 postea in omnibus diuitiis abundarent cognitionis et uerbi. delectabatur ergo Dauid in omnibus diuitiis cognitionis scientiae sapientiae, in omni actu bonorum operum. et si quis nunc intentus diuinis triplicem illam sapientiae hauriat disciplinam, φυσικήν, ἠθικήν, λογικήν, bono studio percipiendae cognitionis pulchrior erit, exequendae rationalis moralisque doctrinae gratiam tenens. qui prophetica aenigmata dei spiritu reuelante cognouerit, euangelii altitudinem in operibus et consiliis conprehenderit, apostolici sermonis moralitatem aduerterit, is tamquam in omnibus diues uberem capiet uoluptatem.
33. Et quia suauis est corporalis uoluptas, ideo non quasi pro gratiae qualitate cum spiritalibus conparatur, sed quasi ad testimonium suauitatis arcessitur, siquidem et apostolus docet inuisibilia et sempiterna dei a nobis per ea intellecta esse quae facta sunt.141 in Canticis quoque habemus scriptum: equae meae in curribus Pharaonis adsimulaui te, proxima mea.142 in quo dum uelocium equorum cursui similitudo ecclesiae conparari uidetur, aestimatur diues eius gratia. non igitur unam equam diuitis regis accipias, sed absolute pro equitatu, ut saepe dicimus: 'qualis ouis illius est?' pro 'grege ouium'. Pharao igitur, ut potentissimus rex et praediues, habebat equos potentes, unde et scriptura dicit 'currus Pharao' quasi potentissimum genus ad bellorum usum et subsidium proeliandi: denique his curribus Pharao fugientes Hebraeos facile conprehendit.143 sicut ergo equi iuncti concorditer trahunt currum et patienter suscipiunt iugum et portant congrua cum gratia et iugi illius susceptione mansuescunt, sic et congregatio nationum gentilibus indomita moribus se ante iactabat: ubi uero suscepit iugum dicentis: tollite iugum meum, quia leue est, et onus meum, quia suaue est,144 et coepit sponsa Christi concordia et mansuetudine populorum esse sublimis et toto circumferri orbe, tamquam curru, quis uelocibus supra mundum rapta ascendit ad sponsum.
34. Denique et in posterioribus Canticorum partibus dicit: posuit me currus Aminadab.145 multos currus habet in se ecclesia, quos omnes spiritalibus habenis dominus regit, et una anima multas cogitationes habet, quas dominus habenis restringit et reuocat, ne quod in praeruptum noster hic currus feratur. Aminadab autem interpretatione significatur 'pater beneplaciti', cuius filius legitur in Numeris Naason princeps populi:146 qui sit, intellege interpretatione 'serpentinus', et istud agnoscis, si repetas, quia sicut serpens pependit in ligno qui te redemit.147
35. Ergo anima currus est dei, ut ira eius et libido et timor et omnes saeculares concupiscentiae refrenentur. ecclesia quoque currus est dei, quae regenda est gubernaculis Christi, ne diuersorum populorum motus dissensionesque perturbent. illo quoque Naason bene intellegitur Christus, quia uirga Aaron conuersa in serpentem illos serpentes Aegyptios deuorauit.148 has ergo diuitias habeamus, his delectemur, ut currant nobis equi rationabiles et commoremur in praeceptis eorum.
36. Et ideo ait: in mandatis tuis exercebor et considerabo uias tuas.149 qui enim exercetur in uerbis apostolorum, Iesu domini mandata cognoscit et considerat uias eius, quibus finis est Christus,150 qui ait: ego sum uia.151
37. Et in tuis iustitiis meditabor, non obliuiscar uerborum tuorum.152 admonet hic locus memores scripturarum non esse debere et iustitias eius non solum sermone, sed etiam operis imitatione meditari. non enim qui disputant legem et non faciunt quae legis sunt, sed qui factores legis sunt iustificantur.153
II. LITTERA BETH.
1. In what does the younger amend his way?1 The discussion of the eight foregoing verses has fallen out for us not without profit. So too there has been an eagerness to pursue the verses that follow. And first, the interpretation of the second letter — that is, Beth — must be considered. Translated into Latin it is rendered confusion. Yet he who amends his way will not be put to confusion. Still, since he who amends was previously in error — for how should one be amended, unless he had before been bent away from the truth? — placed surely in his fall, taken in the wantonness of adolescence and in the seductions of an age inclined to wantonness, when at the threshold of a more advanced youth he comes to himself with a sober mind, as one confused in soul, considering by what method he may put off the things to be blushed at and take up things full of probity, he turns it long over with himself and, wavering with diverse thoughts, weighs and examines, forgetting the things that are behind, and reaching forth to those that are before2 — by what manner he may amend his way and screen the offense of his more youthful age with the serious brow of full youth. Therefore, lest he should hesitate long in this and stick fast in uncertainty, the prophet gives him counsel, deliberating, as it were, with him himself; for then we believe counsels to be more wholesome, if they appear examined by weightier meditation. But the very undertaking of this deliberation is marked off by a learned definition, that the concourse of diverse thoughts may be removed, when he says: In what does the younger amend his way? For this is the end of him who deliberates: by what means he may amend his way.
2. And he answers: In keeping thy words.3 And rightly, turning to God, he answered the deliberator, as if, his prayer and entreaty being borne up, he had found this counsel by the Lord's inspiration, that it might be believed a remedy not of human presumption but of divine condescension. For our mind, sown with the seeds of the heavenly words — which before was degenerating in its stocks — begins to put forth a better growth and to bear fruits. Let us, therefore, direct our paths, and not follow the windings of the tortuous serpent. For the ways of the Lord are right4, but perverse are the ways of the wandering, of whom it is said: O, who have forsaken the right paths!5 In their order the rich harvest extends, and vineyards are set in straight rows; the deer's course is straighter, the little fox's is twisted. Therefore of Herod it is said: Go, tell that fox6, because he had bent away from the right way and had not amended his journey in his youth — worthy of Jeremiah's threnody7, in which sinners are bewailed who refused to take up the yoke of the Word in their youth. For this they were led captive; for this they are bewailed as dead, because they did not know the paths of life and did not turn aside from works fit for the tomb of corpses. So Jeremiah, weeping the everlasting death of the Jews, says: It is good for a man, when he hath borne the yoke from his youth: he shall sit solitary, and hold his peace, because he hath taken it upon him.8
3. Not only ought we to take up the yoke of the Word, but we must take it up in our youth; for if we take it up late, we begin rather to do penance for our former life than to hold its grace. Let us therefore anticipate the years of youth with fitting amendment, that each may rather say: God who feedeth me from my youth9, than, holding the memory of our falls, lament saying: The sins of my youth and my ignorances do not remember.10 The latter is the remedy of weakness, the former the strength of salvation. The medicine of healing is sought for a wound, grace for soundness. So he says: It is good for a man, when he hath borne the yoke in his youth.11 But for him who has borne the yoke after the years of youth have run their course, the good is not yet straightway perfect: for his sins goad him, the habit of sinning harasses his conscience, and the practice of error makes him unstable. Long must such a man wrestle, that he may abolish what is grown old and long-standing. The latter's case is in peril; the former's is in good.
4. Surely, then, he shall sit solitary, as one who, gifted with singular rewards, does not easily find a peer, and shall hold his peace, quiet and at rest from every interruption of worldly care and pleasure, and shall be free for divine oracles, which are wont to be revealed to those who sit solitary, as to holy David, who says: Because thou, O Lord, hast singularly settled me in hope.12 And he indeed did not sit alone in secret, but, when he was set over peoples, yet he stood out by a singular grace. Elijah sat alone13, when he was fed by an angel and even by ravens bringing him food: alone, not only set apart from crowds, but also segregated from the merits of most men. Indeed the revelations of divine grace shone upon him; the fruit of which gift he won as his reward, because from his youth he had thought the yoke of the Word should be taken up, lest his sins should have to be drawn longer with a long rope.14
5. This younger man, who has done well in taking up the yoke of the Word in his youth, may yet be understood as not yet perfect — because still younger — yet segregating himself from the conversations of his peers, which often corrupt good morals15, and willing to flee the contagion of the sinning, so that he may be understood to sit solitary and hold his peace, lest he slip through the easiness of unschooled age, but rather attend to the precepts of his elders, the oracles of the prophets, the teachings of the apostles — to be praised in this, that he wishes first to know what should be spoken16 before he utters what he thinks before he learns to speak, fearing lest in much speaking he contract sin.17 Whence I think that even Pythagoras the philosopher, an imitator of this prophetic young man, founded his sect, that his disciples by not speaking for five years should learn by such silence how to speak — especially since there is no doubt that David was of an earlier age than Pythagoras, who says: I said: I will take heed to my ways, that I sin not with my tongue: I have set a guard to my mouth.18 And because perhaps at some time he had spoken something incautiously, therefore afterward he asked that a guard be set by God upon his mouth. Who too could be ignorant that Isaiah was earlier than the Pythagoreans? When he had heard, Cry, he did not cry before he heard what he should cry; for he answered, What shall I cry? Whence it was said to him: All flesh is grass, but the word of the Lord remaineth for ever19, and then with a prophetic voice he cried.
6. Each youth, therefore, is to be praised: that one, however, in his later age; this one, in his caution: that one, content with himself and never alone to himself; this one, taking up for slippery age the lovely discipline of silence — not yet abounding in himself, but afraid to trust himself to others; yet seeking from his youth to gather what may profit, in old age, both himself and those near him, lest it be said to him: What thou hast not gathered in thy youth, how shalt thou find in thy old age?20 Therefore, this one, if he sits in the council of elders, will lay his hand upon his mouth, that hearing he may gather their judgments, which he may keep for a riper age — even as Mary, when she heard the words of Christ, kept all these things in her heart21; even as John, when he reclined his head upon22 the bosom of the Lord Jesus, drank in the deep secrets of wisdom.
7. Behold for thee a young man who has amended his way in his youth! He was a fisherman with his brother23: he saw the Lord Jesus when he was folding his nets, and heard him saying, Come, I will make you fishers of men24; and leaving his nets and his father, he followed him. He had begun to run the way of the world, but on hearing the commands he forsook the life of the world and followed Christ; he proved that in this the younger man amends his way, if he keeps the words of Christ, saying to him: We shall love thy breasts above wine.25 So drinking, however, that he was not absorbed by the wine, but by his grace drank the joy of the heart, and not by the drunkenness of the body did he stagger. So drinking this wine, he opened his eyes and saw the right way and forsook crooked ways, saying: Equity hath loved thee.26 That is, "It is not winding journeys that follow thee, but the path of justice alone can come to thee." For he who loves justice does not turn himself from Christ: how indeed should an innocent conscience fear the judge of the just and the rewarder of merits?
8. In this young man, then, behold the great mysteries which holy Solomon, filled with the Spirit of the Lord, sounded forth in the Song of Songs. Picture the Lord Jesus reclining at the banquet, John reclining himself upon his breast, the others marveling that a servant should recline above his master, that flesh given to sin should recline above the temple of the Word, that a soul bound by the chains of the flesh should search the hall of divine fullness. To these others marveling the soul of John responds: I am dark and beautiful, ye daughters of Jerusalem.27 Dark through fault, beautiful through grace. The flesh too says: I am dark and beautiful. Dark with the worldly dust which I gathered in striving, beautiful with the spiritual oil with which I have wiped off the dust and squalor of this world; dark through vice, but already beautiful through the laver which has washed away every fault; I am dark, because I have sinned; beautiful, because already Christ loves me, whom in Eve he had banished, and whom from the Virgin he received, took up from Mary.
9. The synagogue too says it, whose mysteries seem to most to be expressed in this place; she who, while she now saw herself rejected because of the impiety of the whole people, yet consoled herself, because she saw Christ himself out of her people, Peter, John, and James cleaving to Christ, because she had the oracles entrusted to her28, and so she said: I am dark and beautiful, ye daughters of Jerusalem29 — dark through unbelief, beautiful through the law. Dark through the fall, beautiful, because the Sun loved me30 and I was first made the assembly of God. Do not flee from me because I am dark; for this reason I am dark, because the Sun of justice has forsaken me, who before was wont to enlighten me. I have lost the color of my face, the keenness of my eyes, with which before I saw the sun, has been dulled: I walk in darkness, because I do not know the day of Christ.31 Yet do not despise me, since he who has forsaken can again look back, can again have mercy, is wont to gather the dispersed, to seek the deserted, to collect the abandoned.32 All the tribes of Israel, come together, look upon me, beautiful before I was deserted; do not look on me because I have been darkened — that is: do not look at this only, that I have been darkened, that the Sun has not looked on me, and that I have therefore been darkened, but the Sun shines upon the just and the unjust33 — upon the just by grace, upon the unjust by mercy, granting to the former the reward of merit, forgiving the latter their sins. To the Gentiles too he did not shine before; now he shines, now he rises upon them who was wont to rise upon me: who has remitted to them, will remit to me also. Do not suppose, because I am darkened, that the Sun has utterly forsaken me and now will not behold me, will not seek me out who am sick: he turned aside from me, because I have not kept his commandments; he will be reconciled, when he shall see the penitence of my faults. The Sun did not see me, because I did not receive him at his coming, I did not open my windows, that the light of life might enter. When I shall have opened them, he will enlighten my eyes — he who came to enlighten the whole world — and they too shall see who do not see.
10. The sons of my mother fought against me; they have made me the keeper in the vineyards: my own vineyard I have not kept.34 Some suppose this is said of those who bind the synagogue to the precepts of the law, that she should keep the law, guard her own vineyard, which she could not keep; for she watched it that it might bear grapes, but it bore thorns.35 What this vineyard is, David comes to bear witness for us, saying: Thou hast brought a vineyard out of Egypt: thou hast cast out the Gentiles and planted it.36 The apostles too may be the sons of her own mother, who in truth fought against the synagogue, saying: Behold, we turn to the Gentiles37, and they began to sow the word of God among the nations. The prophets also may be understood, who, by warning and announcing that the synagogue should keep her vineyard, gained nothing. For she made the thorns of wickedness38, who ought to have brought forth abundant fruits of virtue. And so she confesses that she could not keep her own people, and rightly seeks late to hold him whom, when she held, she lost — much unlike that other one who says: I have found him whom my soul loveth: I have held him, and will not let him go.39
11. Indeed she invites the Bridegroom into her garden.40 This other one, asking where he feeds, says to him: Show me, O thou whom my soul loveth.41 Why dost thou say whom my soul hath loved and not whom she loveth? Why didst thou let go him whom thou heldest? Thou didst love him by the faith of the fathers, thou didst lose him by unbelief; thou heldest him with the bonds of charity, thou didst lose him by the long rope of perfidy.42 Therefore thou knowest not where he feeds, where he abides; for if thou knewest, thou wouldst not seek. For thou sayest: Where dost thou feed, where dost thou rest at noon?43 Thou knowest the noon to be the Church which holds Christ, and dost thou seek him in the night?44 Tell me, she says, O Christ: answer if only because thou wast before dear and beloved to me; even though I have lost the prerogative of so great a love, do thou yet, as one full of pity, answer me: where dost thou feed, where dost thou rest?45 Thou hast forsaken me, thou hast gone to the Gentiles, thou hast withdrawn far from me and hast become nearer to those from whom thou wast far away — but thou hast become near, because they have believed in thy blood46: from me thou hast withdrawn, because I did not receive thy cross as the redemption of the world, but as the condemnation of the guilty. But those who have received it as the author of salvation are at noon; on them thou shinest, on them shining back, on them thy grace burns warm as at noon. Morning thou wast for me when I still believed, but I did not believe fully, because I was not found at noon, like Joseph with his brethren, who supped at noon.47 To them thou hast become noon, who are fed in thy riches and hope in thee. Therefore, as David said, thou shalt bring forth their justice as light48 and their judgment as the noon-day.49
12. Thou askest, then, as a stranger, who wast a near neighbor; as a poor woman, thou who wast rich.50 Thou wishest to follow those whom thou wast wont to lead; would that thou mightest at least follow those whom thou shouldst have led! Thou desirest to be a hireling, thou who didst gather hirelings before; surely the voice is the voice of a hireling, who says: Lest I become as one veiled over the flocks of thy companions.51 Thou who didst before take up proselytes from the Gentiles, dost now wish to be taken up among the nations as a proselyte, and to be gathered like a stranger.
13. Jesus answers: Unless thou know thyself, fair among women.52 What is it to know oneself, except that each should know that man was made to the image and likeness of God53, capable of reason; that as a good farmer he ought to till his own land with the plow, as it were, and pruning-knife of wisdom, that the hard soil may be split and the rampant overgrowth cut back; that he ought to govern the lower portion of himself by the empire of the soul? Whence also in the Law it is written: Take heed to thyself, lest a hidden word arise in thy heart.54 To thyself, he says, take heed; he does not say to thy money, to thy possessions, to the strength of thy body, but to thy soul and to thy mind, whence flow forth all counsels, deeds, and thoughts. Take heed therefore to thyself there, where thou hast known thyself to be the more excellent. Know thyself — which the gentile authors assign to the Pythian Apollo55, as if he himself had been the author of this saying, although they have transferred to their own what was usurped from ours; and Moses, who wrote the book of Deuteronomy, was far earlier than the philosophers who feigned these things.
14. Whence Solomon also, following the divine oracle, wrote in the Song of Songs: Unless thou know thyself, fair among women56; that is, unless thou know thyself mortal, rational, and quickly confess thy sins, quickly tell thy iniquities57, that thou mayest be justified58; unless thou be converted and first accuse thy own faults, the day of death comes, and there is now no remedy of conversion; thou art forestalled while thou dost not consider. Light thy lamp, before the door of the bridegroom is shut against thee — who is not wont to wait long upon the negligent.59 Unless thou know thyself, he says, fair among women60, and say: I am dark and beautiful61, dark because I have sinned, but beautiful because I am loved, because I am of the race of Abraham, a chosen race62, beloved of God. The grace of the fathers shall profit thee nothing; for God is able of these stones to raise up children to Abraham.63 And in the Gospel thou hast read elsewhere that the devil bound a daughter of Abraham with the chains of his wickedness, whom the Lord loosed on the sabbath day.64 Unless, therefore, thou know thyself, it shall profit thee nothing, even shouldst thou say, "I am Abraham's daughter," who dost not believe, who dost not amend thy error; Abraham indeed is saved, but the nobility of birth shall not help thee, unless faith preserve. Let not the promise given to the fathers deceive thee; I receive not the person of man, I receive not the prerogative of birth, unless I see a nobility of morals to match the birth, that the election may be of a just race.
15. But if thou know thyself and recognize that thou art under sin, thou must go forth in the heels of the flocks. Go forth, then, with naked foot, and feed thy kids in the tabernacles of the shepherds65. He who is without sin feeds lambs, feeds sheep; but she who is under sin feeds the kids that are on the left hand66; for she cannot be on the right hand of the good shepherd. Let her rather follow him who says to Peter: Get thee behind me, Satan.67 By following, Peter merited to be placed at the right hand, and so it is said to him: Feed my little lambs.68 But where she should go forth, hear: unto the tabernacles, he says, of the shepherds69, that is, to the Gentiles, to the dispersion.70 Whence also he said: I will strike the shepherd, and the sheep of the flock shall be scattered71, that the whole round of the earth may be filled with the flock of Christ — signifying that the synagogue would then be saved, when she has joined herself to this dispersion which has filled this world; for the tabernacles of the shepherds are the kingdoms of the earth. So the prophet David, announcing that the nations would believe, says: Kingdoms of the earth, sing to God.72 Therefore let the younger know himself, that he may amend his way.73
16. But thou sayest: "How can the younger know his way, that he may amend it, when the prophet says: There be three things impossible for me to understand, and a fourth I know not: the trace of an eagle flying, the way of a serpent on a rock, and the paths of a ship sailing, and the ways of a man in his youth?74 If Solomon confesses that he does not know the ways of a man in his youth, how can the younger know?" To which it shall be answered, that those ways of a man in his youth are not known which are alongside the ways of a serpent on a rock, and alongside the paths of a ship floating, and the trace of an eagle flying, which has sharp eyes and flies above the clouds, errs in the air, and slays the fish in the sea. And yet this fourth is not impossible, as those three: for the Lord knoweth them that are his75, and wills that each one know himself, that the people of God may know itself.76
17. But be it so: let the ways of the wandering not be known, as the Lord says: I know you not; depart from me, ye workers of iniquity.77 But this younger man, who can amend his way, may perhaps be younger by age but not by morals, and may have in the first flower of his youth a senile understanding, of whom he says: Hoariness is to men an understanding78, to those whom maturity of counsel and weight of judgment supply. Whence also it is said to Jeremiah: Say not, I am a youth.79 And he was indeed in years a youth, but he forbids him, who was of riper prudence, to call himself a youth. Daniel, when he was a boy, received the spirit by which he was held worthy of the first-fruits of old age, that he should rebuke the elders80, being himself older not in length of life but in grace: for in him the age of old age was an unspotted life81, to whom David's saying well befits: I have understood above the ancients.82 Therefore as of one of veteran counsel and senile knowledge, the divine oracle pronounced: Who is wiser than Daniel?83
18. Now let us mark this — if it be possible — whether the younger may amend his way or not. If it is not, then the prophet lies; but because the prophet does not lie, it is possible — yet possible in this way: that what seems impossible becomes possible, if the younger keep the words of God; if, however, he does not keep them, it is impossible. Whence the gospel saying: It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven.84 Though he said this is impossible, yet we so understand it impossible, because the rich do not keep the commandments of God; but if they keep them, what seemed impossible is made possible. This is the camel that enters by the strait way85, and which before could not contain him while he was lusting, now contains him while he keeps the divine commandments. Now ⟨for⟩ the keeping of the words of God, because he had kept them, Moses is chosen as it were a senior. And now also, those to whom this office is committed by the Spirit of God, that they should choose elder men, choose without any doubt, among the elders, the younger man amending his way in keeping the words of God.86 And if they have chosen a man of senior age, surely they have not chosen him as a long-lived man, but as a keeper of the words of God: which if it be found in a younger, surely he too is to be chosen. It is plain, therefore, from these things, that not the long-livedness of old age is chosen, but the keeping of the words of God. So Moses himself preferred Joshua and Caleb, the young men, before the rest87, whose counsel in the choosing of the land both he himself followed rather than that of the many elders, and God preferred.
19. Whence too that saying about Jacob, of which we spoke above, God who feedeth me from my youth88, is made clear to us as said of him who has borne the yoke of the Word in his youth89 and, withdrawing from Esau and the like of him, has sat solitary, awaiting in himself the time when he might bring forth speech with discipline; and therefore he was endowed with spiritual food, still whole in vigor, but veteran in counsel.90 Nor indeed is it worthy that we should believe that so great a patriarch said of bodily food, God who feedeth me from my youth91; since he did not desire even bodily bread when he said: If the Lord God be with me, let him give me bread to eat and a garment to put on; of all that thou shalt give me, I will give the tenth to thee.92 For if our fathers ate spiritual food, and drank spiritual drink93, how much more was holy Jacob fed with spiritual food!
20. That sense too is suitable for this place and is not foreign to the truth: that this younger one is the people gathered from the Gentiles, who, before they believed in Christ, wandered with a tortuous winding; in this they amend their way, because they have kept the words of God which the Jewish people refused to keep, and so they could not find the way of salvation. Let us consider the next verse also.
21. With my whole heart have I sought thee: cast me not away from thy commandments.94 If God casts away each one whom he thinks worthy to be cast away, let us see lest he furnish an excuse to him who, though he wished to follow God, has been cast away. And first, in what way does the good God cast away one who follows, unless he himself merit to be cast away? As the Lord himself says: The foxes have holes95; and so as a fox he casts him away. And elsewhere: To everyone that hath shall be given; but from him that hath not, even that which he seemeth to have shall be taken away.96 To whom does he add, except to him who with his whole heart seeks him, that what is lacking to nature, this he may acquire by the working and grace of God? — as Solomon, who, seeking God with his whole heart, asked for wisdom; and because he asked not royal wealth for himself but the gift of divine grace, he merited to receive the discipline of wisdom, was filled with the Spirit of the Lord, that he might know all the commandments.97 But he who has not, that he may with his heart seek the Lord, and yet does indeed the work of God, but does it negligently, is subject to the curse, as we read: Cursed is everyone who doeth the work of the Lord negligently.98 Rightly, then, is he cast away, because he is worthy of a curse, because he rather pollutes and hinders the work which he supposes is to be carried out negligently.
22. Let us consider, then, whether it be a mark of goodness to cast away from a work one who is negligent, or rather to retain him; and let us draw the image of this from other arts. A doctor cures a sick man, but through the negligence and idleness of the doctor the venom of the wound creeps on. How much better is it, then, to remove such a doctor — who only wastes the time, while the wounded man feels no progress — that the office of curing may be transferred to that doctor who, by his diligence, can the more speedily come to the sick man's aid! Is he not more merciful who casts away one who is making no headway, than he who keeps him to the patient's peril? Set up someone over builders or even weavers, who ought to bring the work to its sum: which appears to thee the more praiseworthy — the one who insists diligently upon it and, if he notice some careless workman among those who are at work upon some house under construction, casts him out, believing it better not to build than that what has been built should fall apart with gaping cracks, and substitutes in his place someone who builds with diligence; or, in like manner, the master of the loom who casts out the negligent that he may substitute the diligent, lest a long carelessness ruin the loom — wilt thou not approve such a one rather than him who suffers the slothful to persist in their negligence?
23. Pass over now to those who build the commandments and weave the law and have received the soul of every man to be healed. Does he not, if any of them build the house of God with justice, weave its garment with diligence, heal the soul with grace, do a good work? But if some careless or remiss man hold the place of a craftsman, weaver, or spiritual doctor — as a high priest, as a presbyter, as a minister of the holy altar — is it not more advantageous that each should not undertake an office which he cannot fulfill, than that, having undertaken it, he should neither himself busily perform the duty undertaken and should snatch the place from another, who could vigorously protect it? What of this, that even he himself is consulted who, being too remiss, is cast away, lest he contract more offense?
24. What it is to be cast away, let us consider. For we read: Like the wounded sleeping, cast forth in the tombs, of whom thou rememberest no more, and indeed they are cast away from thy hand.99 Let us mark, then, whom he casts away as wounded and cast forth in the tombs, of whom he remembers no more. These are they who are cast away from the commandments of God: But to the sinner God hath said: Why dost thou declare my justices?100 And because they are cast away from the commandments, they are cast away from the hand of God; and well has he provided that no one should appear to be plucked out of the hand of God, because no one can pluck any from the hand of God.101 He, then, who is deprived of the office or grace of his received gift, is not plucked away, but rejected — as the Lord Jesus said to Jerusalem: How often would I have gathered thy children, and thou wouldst not! Behold, your house shall be left to you desolate.102 He took from them the sanctification, the altar of incense103 and the sanctuary of prayer, the propitiatory104, the altar of sacrifices, the ministries of priests and Levites; and yet, when all these things had been taken away which they had according to the commandments of the law, the apostle says: Hath God cast away his inheritance? No, he says, he hath not cast it away105; but: He hath shut up all things in unbelief, that he may have mercy on all.106
25. There are, then, those who are cast away for a time from the commandments because of mercy — as those for whom counsel is taken who are vomited out. For just as that which must be vomited, while it remains in the body, sours the more, so he who must be cast out, if he be retained and does not amend himself, ulcerates the whole body. And rightly the witness faithful and true says to the angel of Laodicea: I know thy works, that thou art neither cold nor hot. I would that thou wert cold or hot![^107] But because thou art lukewarm, I am about to vomit thee out of my mouth. Plainly he condemns negligence by a heavier judgment than ignorance; for he is cold who knows not the faith, hot who is fired with the fervor of the Holy Spirit. He, then, who has not the warmth of faith — for him it would have been more tolerable not to have received the faith than to have neglected it. For the lukewarm is worse than the cold, like the Jew who seems to himself to have a faith which he has not. How much more tolerable is the cause of the gentile, who can say: "I have not known the law, I have not heard the prophets, therefore I have not believed," than that of him who has read all things by which he might believe Jesus would come, and has not believed! Neither indeed is excused, neither he who has read nor he who has refused to read; but he sins more who denied what he had read than he who did not perform the works which he did not know should be done. How great, on the contrary, is the grace of faith and justice, that he should be in the mouth of God who keeps the faith and does the works of justice; and how great does he lose whom the Lord Jesus has vomited out of his mouth and cast forth from his bowels! How merciful, however, is he, who both keeps the just in his mouth, and does not vomit out the unjust before he announces that they will be vomited, that, by such admonition converted, they may do something worthy by which they may not be vomited out! Now let us consider the third little verse.
26. In my heart, he says, have I hidden thy words, that I may not sin against thee.108 Therefore the mystery of a king is good to hide; for he sins against God who shall suppose that the secret mysteries committed to him are to be made common to the unworthy. So there is a peril not only in saying false things but also true ones, if anyone insinuates them to those to whom he ought not. This vice is fourfold: of flattery, or of avarice, or of boasting, or of incautious loquacity — because, while one wishes to flatter, he pours out the mystery to him to whom he speaks; some too, by the zeal of gain, follow the wage of betrayal, that they may sell by speaking what should be covered by silence; others, that they may seem to know more and may boast of their knowledge, lay open what they ought to conceal; very many, while they speak without forethought, send forth a word which they cannot recall. Therefore a serious man is praised, and not idly does the man chatter who hides his own words — as the Apostle Paul, who knows what he should say to each, and when he should speak. Whence also he says to the Corinthians: I gave you milk to drink, not meat: for you were not yet able, but neither are you able now.109 So he sees these in passing, but tarries among the Ephesians110, because a great door was opened to him, to make known to the Gentiles the mystery of Christ.111 So Solomon also teaches that there is a time to be silent and a time to speak.112
27. And before all the Lord Jesus declares it in his Gospel, saying that the kingdom of heaven is like to a treasure hidden in a field.113 Surely not gold, not silver, not money can be compared to the kingdom of heaven, but the eloquences of the Lord, chaste eloquences, silver tried by the fire114, by which that very kingdom is acquired. This treasure, then, of wisdom and knowledge, hidden in a field115 — in which are planted the words of the heavenly Scriptures — when a man has found it, he hides it in his heart and does not divulge it; knowing that, if he divulges to the Babylonians the treasure of God, he will contract great offense, so that it may be said to him in the prophet's voice: Of thy seed they shall take, and they shall make eunuchs in the king's house.116 By which it is signified that he who has betrayed the divine mysteries cannot have any posterity of his soul, nor seed-bed of his merits.
28. Beware, therefore, lest thou betray thy riches to the perfidious; and, even if they feign friendship, do not open to them the inner parts of thy house; do not unbar the royal treasures, which the Babylonians ought not to know, lest they come and take117 thy posterity, and cut off the seed-bed of virtue. This is what the Lord too says in the Gospel: Cast not your pearls before swine.118 So he does well who hides the eloquences of the Lord in his heart, as the prophet David hid them, as Mary, who kept all the words of the Lord Jesus in her heart.119 For if it be good for a man to hide his own words, how much more ought we to cover, ought we to hide the word of God in the bosom of our heart!
29. In the fourth verse he says: Blessed art thou, O Lord; teach me thy justifications120; for not whosoever shall say, Lord, Lord, shall enter into the kingdom of heaven, but he who shall do the will of God.121 Therefore this man, who has amended his way from his youth, has kept the words of God, has sought the Lord his God with his whole heart, has not been cast away from the commandments of God122, and has been held worthy that the secrets of wisdom should be entrusted to him, has hidden them in his heart that he might not sin against God — as one having the eloquences of God, gives thanks, saying: Blessed art thou, O Lord123, and desires to have him as his teacher, longing to know the secret things of the law, and how he should hold the interpretation of: If thou shalt buy a Hebrew servant, and he serve thee six years, and the rest, by which is set down: These are the justices which thou shalt set forth in the sight of the children of Israel124; these things he seeks to learn from the Lord, which men could not teach unless God had taught them first. Which after the apostles had learned from Christ, the Church says: The king hath brought me into his cellars125, that is, into that secret place of his, in which are the treasures of his knowledge and his wisdom.126 And so it is said to thee: When thou prayest, enter into thy chamber127, which signifies the secret of the mind and soul. Into this chamber of justices the bride asked to be brought, when, after the odor of the ointment, she ran128, which always flows and never fails.
30. Therefore the prophet, as one taught the justices, says in the fifth verse: With my lips I have pronounced all the judgments of thy mouth.129 And how does he say elsewhere: Thy judgments are like a great deep?130 How does the Apostle say: O the depth of the wisdom and knowledge of God! how unsearchable are his judgments, and untraceable his ways! For who hath known the mind of the Lord?131 If the judgments are unsearchable, how then says the prophet: I have pronounced all the judgments of thy mouth?132 But perhaps the judgments of God are not the same as the judgments of his mouth. If they are different, well is it said: To thy thoughts who shall be like?133 — and therefore his judgments are unsearchable, because we know in part and prophesy in part.134 But if no one says this except Christ, who can say: I and the Father are one?135
31. Yet let us distinguish, and not fear lest the venerable Scripture fight itself with what seems contrary. For let us consider that he did not say the judgments of his mouth are like a great deep, but thy judgments. Nor did the Apostle put down: the judgments of his mouth are unsearchable, but unsearchable are his judgments. We can call those the judgments of God which he has not made known to us as hidden, but the judgments of his mouth what he has announced and has spoken through the mouth of the prophets. For the prophet is understood as the mouth of God, to whom it is said: Cry, and he says: What shall I cry? And it was inspired that he should say: All flesh is grass.136 Which surely, having spoken, he discharged the office of the mouth of God, because he spoke a judgment of God. So now the prophetic oracles are not a deep, but they too are as a deep, because no one in heaven or in earth could open the book except Christ.137 Now let us come to the sixth verse.
32. In the way, he says, of thy testimonies have I been delighted, as in all riches.138 Some are delighted in gold, others in silver, others in garments, others in possessions — vineyards, oliveyards, harvests; others in works of painting and marbles; in different things, in fine, individuals have their delights: the spiritual man is delighted in the way of the heavenly testimonies, as one possessing every patrimony, in all things rich, as the Apostle says: I give thanks to my God always for you, for the grace of God which is given you in Christ Jesus, that in all things ye are made rich in him, in all utterance and in all knowledge.139 So far had the Corinthians profited by the doctrine of the Apostle, that those who before could only as little ones drink milk140 afterwards abounded in all the riches of knowledge and word. David, then, was delighted in all the riches of knowledge, of science, of wisdom, in every act of good works. And if anyone now, intent on divine things, drinks in that threefold discipline of wisdom — physical (φυσικήν), ethical (ἠθικήν), logical (λογικήν) — he will be the more beautiful for the good study of perceiving knowledge, holding the grace of carrying out the rational and moral teaching. He who has known prophetic riddles by the revealing Spirit of God, has comprehended the height of the gospel in its works and counsels, has marked the moral character of the apostolic discourse — he, as one rich in all things, will receive an abundant pleasure.
33. And because bodily delight is sweet, therefore it is not, as it were, on equality of grace summoned alongside the spiritual, but as if for a witness of sweetness; since the Apostle too teaches that the invisible and eternal things of God are understood by us through the things that are made.141 In the Song also we have it written: To my mares in the chariots of Pharaoh have I likened thee, my neighbor.142 In which, while a likeness of the Church seems compared to the running of swift horses, the riches of her grace are reckoned. Take it therefore not as one mare of the rich king, but absolutely for cavalry — as we often say, "What sort is his sheep?" for "the flock of sheep." Pharaoh therefore, as a most powerful king and very wealthy, had powerful horses; whence Scripture says the chariots of Pharaoh, as it were a most powerful kind for the use of war and the support of fighting: by these chariots in fine Pharaoh easily caught the fleeing Hebrews.143 As, then, the horses joined together harmoniously draw the chariot, and patiently take up the yoke, and bear the burdens with grace, and grow tame at the reception of that yoke; so too the gathering of the nations, untamed in gentile ways, before vaunted itself: but where it took up the yoke of him who says: Take up my yoke, for it is light, and my burden, for it is sweet144, and the bride of Christ began to be sublime in the concord and meekness of peoples, and to be carried about the whole round of the earth as on a chariot, with what swift things, snatched up above the world, she ascended to the bridegroom!
34. So too in the later parts of the Song she says: The chariots of Aminadab have set me.145 The Church has many chariots in herself, all of which the Lord governs with spiritual reins, and one soul has many thoughts, which the Lord restrains and recalls with the reins, lest this chariot of ours be carried into a precipice. Now Aminadab is signified by interpretation as father of good pleasure, whose son is read in Numbers to be Naason, prince of the people146: who he is, understand by interpretation, serpent-like; and this thou wilt acknowledge if thou recall that as the serpent hung on the wood, so he who redeemed thee.147
35. Therefore the soul is the chariot of God, that his anger and lust and fear and all worldly concupiscences may be reined back. The Church too is the chariot of God, which must be governed by the helm of Christ, lest the motions and dissensions of diverse peoples disturb her. By that Naason also Christ is well understood, since the rod of Aaron, turned into a serpent, devoured those Egyptian serpents.148 Let us, then, have these riches; let us delight in these, that the rational horses may run for us, and we may abide in their precepts.
36. And so he says: In thy commandments will I exercise myself, and I will consider thy ways.149 For he who is exercised in the words of the apostles knows the commandments of the Lord Jesus, and considers his ways, of which the end is Christ150, who says: I am the way.151
37. And on thy justices will I meditate, I will not forget thy words.152 This place admonishes us that we must be mindful of the Scriptures, and meditate his justices not only by speech but also by the imitation of work. For not those who dispute the law, and do not the things of the law, but those who are doers of the law, are justified.153
- Scr. Ps. 118, 9.Psalm 118, 9. Var. In psal. CXVIII littera (litt. R) Beth AOMR; Beth N; Explicit sermo de littera prima (add. quae est Tm2) Aleph (om. Gm2P); Incipit de littera secunda in eodem psalmo quae dicitur Beth Om1PT; Explicit sermo primus. Incipit sermo secundus a; Sermo secundus. Beth praeser. B; l. 10 latinum OTm2 cod. Casin. 154 a; l. 11 confunditur O; alt. corrigitur NOT; l. 12 deflexum fuit] deflexit Om1av; deflexus fuerit O; l. 13 lapso M[?]; lasciuiae Om1R; l. 15 resipiscit A; resipuit O; resipiscat Gm2[?]Tm2[?]; resipiscet cod.[?]av; quonam] quo O cod. Casin. 154 a; quodam cod.[?]; l. 16 deponit Nm2; adsumit Am2Sm2; uoluat Gm2[?]Tm2; l. 17 libret Tm2[?]; l. 20 fronte] sponte T; GSm2a om. cod. c[?]; l. 22 salubriora MNT.
- Scr. cf. Phil. 3, 13.cf. Philippians 3, 13.
- Scr. Ps. 118, 9.Psalm 118, 9. Var. l. 1 diuisarum O; conuersus AMm1SRT (P scr. m2 anfractus fortasse anfractus conuersus a); auferrat Pm1; l. 3 hinc Am1[?]Pm1Ra; deliberationis N; l. 4 respondit eo a v[?] coniec. corr. Engelbrecht; in — tua ante hic enim (l. 3) tr. A; custodienda Pm1; l. 5 dominum ORv; deliberanti respondit O; l. 6 repperiret a.
- Scr. cf. Os. 14, 10. Prou. 2, 15.cf. Hosea 14, 10. Prou. 2, 15. Var. l. 9 qui N[?]; non om. O; melioris Om1Pm1Rm1a; l. 10 ne O; l. 11 tortuosos MST; serpentis om. ST; amfractus CPm2T[?].
- Scr. Prou. 2, 13.Proverbs 2, 13. Var. l. 12 reliquerunt B[?]; l. 14 uersum] usum O; uineae MNT.
- Scr. Luc. 13, 32.Luke 13, 32. Var. l. 15 directior cursus MN; uulpeculae sic Pm1Rm1; l. 16 deflexerat] P (M mg. m2 deflexerat) defluxerat MN[?]; l. 17 quod N; l. 18 accipere O.
- Scr. cf. Thren. 3.cf. Lamentations 3.
- Scr. Thren. 3, 27–28.Lamentations 3, 27–28. Var. l. 19 plorantur MST; quasi fuit[?]; l. 20 dignis operibus GMm2[?]; bustam Gm1; busta Gm2Tm2; l. 22 est om. MNT; l. 24 tulit] adsumpse O[?]; in] super in rat. O; sese] add. tum a O; tollere debemus O; l. 26 incipiamus MNT; sapientiam AGm1OPR; superuenire habere magis O.
- Scr. Gen. 48, 15.Genesis 48, 15.
- Scr. Ps. 24, 7.Psalm 24, 7. Var. l. 3 pas[cit] SOp[?]; l. 4 lapsuum OMm1v; lapsus hinc[?]; l. 6 est om. S; remedium est MT; robor Pm1; alt. salutis om. MS; uulneri ras. 9.
- Scr. Thren. 3, 27.Lamentations 3, 27. Var. l. 7 sanitatis Sm2; l. 8 potest Am1; l. 9 decursos A; decursum P[?]; l. 10 sua om. N; l. 12 abolere faciat APR cuid. in iuuentute facta Ov; l. 14 inuenit O; l. 15 donatur ABT; donabitur P.
- Scr. Ps. 4, 9 (10).Psalm 4, 9 (10). Var. l. 18 domine om. AOm1PRav; l. 21 praeeminebat S; sedebat solus a.
- Scr. cf. III Reg. 19, 17. 17, 6.cf. 1 Kings 19, 17 (Elijah's anointing of Elisha as successor) and 1 Kings 17, 6 (Elijah fed by ravens at the brook Cherith). Phase-B resolution (Zelzer p. 21): Petschenig prints both refs without "recte"; Zelzer 1999 retains. The solus sedebat lemma in Beth §4 anchors primarily to 1 Kings 17 (Cherith ravens), but the solitary topos also picks up 1 Kings 19 (Horeb withdrawal); Ambrose conflates the two Elijah-feeding traditions. Var. l. 23 turmis MST.
- Scr. cf. Ps. 118, 61. Prou. 5, 22.cf. Psalm 118, 61. Prou. 5, 22. Var. l. 26 nec trahenda (om. essent) cod. Casin.[?]; l. 28 iugum uerbi in iuuentute O.
- Scr. cf. I Cor. 15, 33.cf. 1 Corinthians 15, 33. Var. l. 1 quia AGov rell. av; iuueniore uero A om. cod. av; l. 2 bonos mores a v; labatur def. APm1; l. 5 praeceptis seniorum M; magisteriis — p. 25, 5 requirat aegram deunt in A.
- Scr. cf. Eccli. 18, 19.cf. Sirach 18, 19. Var. l. 6 uult] add. dicendo O; l. 8 non om. GOav, cf. tractat. 4, cap. 18 extr.; l. 9 prophetici om. N.
- Scr. cf. Prou. 10, 19.cf. Proverbs 10, 19. Var. l. 12 quia NNm1[?]; l. 13 ut om. ORv; l. 14 custodiam ori meo N.
- Scr. Ps. 38, 2.Psalm 38, 2. Var. l. 15 fuisset Gm1; l. 16 postulauit Oav; isaiam OOv ysaiam N; phithagoricis R.
- Scr. Esai. 40, 6–8.Isaiah 40, 6–8. Var. l. 19 omnis] add. enim a; foenum GMP (ienum Gm2RTv, add. et omnis gloria eius ut flos feni. arruit fenum et flos eius decidit Ov); l. 21 et] haec O; clamabit R.
- Scr. Eccli. 25, 3 (5).Sirach 25, 3 (5). Var. l. 22 serus OPRv; l. 23 cautius Nm2; ille] ipse O; contemptus O; l. 24 silentium B.
- Scr. cf. Luc. 2, 19.cf. Luke 2, 19. Var. l. 1 consilio NNOv[?]; l. 2 audieris] add. sermon O; l. 3 aetatem seruet MN; l. 5 caput MPm1; l. 6 profundae MT; profundius N.
- Scr. cf. Ioh. 13, 25.cf. John 13, 25. Var. l. 9 audiuit et O.
- Scr. cf. Matth. 4, 21.cf. Matthew 4, 21.
- Scr. Matth. 4, 19.Matthew 4, 19. Var. l. 11 audiuit] add. Christi Oav; l. 12 uitam MSOTab; l. 15 obsorberetur MS; l. 16 anriret R; l. 17 reliquid Mm2R; l. 19 secuntur SO.
- Scr. Cant. 1, 4 (3).Song of Songs 1, 4 (3).
- Scr. Cant. 1, 4 (3).Song of Songs 1, 4 (3). Var. l. 21 arbitrem MN; arbitrium R; iustitiae Gnv; iustum N; l. 22 metuit T; l. 23 iuuene] add. uiam suam corrigente v; spectato] add. hoc est praeuide Iohanne (in Ioh. a, praeuide Tm2a) MSPTa; l. 24 spirito domini O; l. 26 alt. se ORav om. cod.[?]; innixus MSOPR.
- Scr. Cant. 1, 5 (4).Song of Songs 1, 5 (4). Var. def. A; l. 1 respondit codd. err.[?] correxi[?]; l. 2 filia B; l. 4 quem OMOPv[?]; ipsa (in toto) T; peccando O; l. 5 collegi STv collegit cet.; oleo O cod. Casin. 154 v; oraculo NNPm2 oculo cod. a; spirituali ON; l. 6 detersi v tersit MN detersit cet. a; l. 7 quod] quo GoRa; l. 8 religauerat O, add. id est rep (-pp-) ulerat MNPT; recipit G; l. 9 suscipit G.
- Scr. cf. Rom. 3, 2.cf. Romans 3, 2. Var. l. 10 synagoga] add. quod dicit ecclesia O; l. 11 reici se O; l. 13 suo] add. non tantum sed et a petram (et petrum Gv) et iohannem et (b. l. B om. G) iacobum GORv.
- Scr. Cant. 1, 5 (4).Song of Songs 1, 5 (4). Var. l. 14 qui e sibi eloquia OR; l. 15 filia B; l. 18 reliquit me O[?].
- Scr. cf. Mal. 4, 2.cf. Malachi 4, 2. Var. l. 19 ante] add. me O[?]; obtusa T cod. ON[?].
- Scr. cf. Matth. 24, 42.cf. Matthew 24, 42. Var. l. 20 uidebamus Gm1; l. 21 tamen om. MN; l. 22 dereliquit Mm1; reliquid Rm1; aspicere] add. et O.
- Scr. cf. Esai. 56, 8.cf. Isaiah 56, 8. Var. l. 23 solet] add. namque Gm2, et O; l. 24 israhel cod.[?]; me om. MST; dilectam GPa[?]; delicta ST.
- Scr. cf. Matth. 5, 45.cf. Matthew 5, 45. Var. l. 1 non GOav; tantum si R; tantum non cet.; quia] quoniam MST; l. 2 offuscatus Gm1; l. 3 pro gratia et pro misericordia Ga; l. 5 ante non lucebat T; intueatur O; aegram] et gratiam a; dissimulauit] peruit A[?]; l. 10 uidet AGMR[?]; l. 11 lumen uitae av.
- Scr. Cant. 1, 6 (5).Song of Songs 1, 6 (5). Var. l. 14 aduersus AORav; ll. 15–16 posuerunt — custodiui GeTm2av om. cet.; l. 16 alii Ca; l. 18 custodiunt GMm2[?]NPR; tuetur AOm1OR.
- Scr. cf. Esai. 5, 6 (cf. 5, 2).cf. Isaiah 5, 6 (cf. 5, 2). Var. l. 19 custodiebatur O.
- Scr. Ps. 79, 9.Psalm 79, 9. Var. l. 20 ueniet O; testificare Rm1; ex] de B[?]; l. 21 et eiecisti AGOR.
- Scr. Act. 13, 46.Acts 13, 46.
- Scr. cf. Esai. 5, 6.cf. Isaiah 5, 6.
- Scr. Cant. 3, 4.Song of Songs 3, 4. Var. l. 1 quem] quae A; l. 2 quae] qui PR; dixit N; diligit MS; l. 3 pr. eum] enim N; derelinquam O.
- Scr. cf. Cant. 5, 1 (4, 16).cf. Song of Songs 5, 1 (4, 16).
- Scr. Cant. 1, 7 (6).Song of Songs 1, 7 (6). Var. ll. 6–7 quur APR; dicis post cur tr. O; l. 7 demisisti Rm1; patrem A; l. 8 fidem O; credulitatem, quem O.
- Scr. cf. Ps. 118, 61.cf. Psalm 118, 61. Var. l. 9 perfidiae] per die MNT[?]; per diem AT.
- Scr. Cant. 1, 7 (6).Song of Songs 1, 7 (6). Var. l. 11 esse in tm. MN[?]; tenet Oa; l. 12 in noctibus eum MN; inquid MPm1; mihi inquit OR.
- Scr. cf. Cant. 3, 1.cf. Song of Songs 3, 1.
- Scr. Cant. 1, 7 (6).Song of Songs 1, 7 (6). Var. l. 14 tantam T; praerogauit A[?]; praerogatiuae SncPm1; l. 16 proprior Am1; prior B[?].
- Scr. cf. Ps. 9, 22 (10, 1).cf. Psalm 9, 22 (10, 1). Var. l. 19 receperunt] add. te; lumine v[?]; l. 22 quia — in meridie om. AGm1MSOPTml; inuentus G.
- Scr. cf. Gen. 43, 16.cf. Genesis 43, 16. Var. l. 23 qui post Ioseph tr. a; cenabat Aa; alt. meridie AGm1NPm1; factus es meridies O; l. 24 et ideo O.
- Scr. cf. Ps. 36, 3.cf. Psalm 36, 3. Var. l. 25 deducis APT.
- Scr. cf. Ps. 36, 6.cf. Psalm 36, 6.
- Scr. cf. I Par. 22, 2.cf. 1 Chronicles 22, 2 — David's gathering of resident aliens (proselytos / aduenae) for the building of the temple. Phase-B resolution (Zelzer p. 27): the djvu OCR rendered Petschenig's "I Par." (= I Paralipomenon = 1 Chronicles) as "1 Pu. 22, 2", which initial Phase-A scoping misread as a corrupted "1 Pet. 2, 2". Zelzer 1999 confirms Petschenig's reading is `cf. I Par. 22, 2`. The lemma Quaeris ergo tamquam aliena... tamquam pauper, quae diues fuisti... mercennaria esse desideras quae ante mercennarios colligebas matches David collecting proselyti / aduenae in Israel for temple-construction labor (1 Chr 22, 2 LXX/Vulg.). Var. l. 1 quaeres OMNPTa; l. 6 ante ex gentibus AO; ante suscipiebas et gentibus MN; l. 7 pro om. Ta; suscipere B[?]; l. 8 aduenam G; congregaris O, add. desiderat A.
- Scr. Cant. 1, 7 (6).Song of Songs 1, 7 (6).
- Scr. Cant. 1, 8 (7).Song of Songs 1, 8 (7). Var. l. 9 respondet scripsit respondet codd.[?]a v[?]; noscaris Am1Mm1NPm1R; decora Am2G, cf. infra et tractat. 10, cap. 10; l. 10 sciat] add. se Av, post hominum (sic Tm2) add. Tm2.
- Scr. cf. Gen. 1, 26.cf. Genesis 1, 26.
- Scr. Deut. 15, 9.Deuteronomy 15, 9.
- Scr. cf. Cic. Tusc. 1, 22, 52; Iuu. 11, 27.cf. Cic., Tusculan Disputations 1, 22, 52; Juvenal, Satires 11, 27 — both classical loci preserving the Delphic γνῶθι σαυτόν (nosce te ipsum) attributed to Pythian Apollo. Beth's first explicit double-classical citation (parallel to Aleph fn 9's Ovid). Ambrose's polemical move: the "Know thyself" maxim is biblical (Deut 15:9, adtende tibi) and pre-Mosaic, not Pythian; the Greeks "transferred to their own what was usurped from ours."
- Scr. Cant. 1, 8 (7).Song of Songs 1, 8 (7). Var. l. 26 potentiorem O; te esse MN; l. 21 apolloni NPm1Rm1; phytho MNR; l. 22 usurpatu O; l. 26 decora Am2; l. 27 rationabilem O; l. 28 fatearis peccata O.
- Scr. cf. Esai. 43, 26.cf. Isaiah 43, 26.
- Scr. cf. Prou. 18, 17.cf. Proverbs 18, 17. Var. l. 1 priora Om1; accusas B[?]; l. 2 praeueneris Gm1Tm1; est om. Aav om. cet.; tibi] tui O.
- Scr. cf. Matth. 25, 1–12.cf. Matthew 25, 1–12. Var. l. 4 ianua claudatur T; spectare R; neglegentes T[?]; l. 6 pr. et om. decora MNP.
- Scr. Cant. 1, 8 (7).Song of Songs 1, 8 (7).
- Scr. Cant. 1, 5 (4).Song of Songs 1, 5 (4). Var. l. 8 est enim deus av.
- Scr. cf. 1 Petr. 2, 9.cf. 1 Peter 2, 9.
- Scr. Matth. 3, 9.Matthew 3, 9. Var. l. 11 dominus soluit O; salutis AGNO.
- Scr. cf. Matth. 13, 16 [Petschenig/Zelzer]; lemma matches Luc. 13, 16.Petschenig prints `cf. Matth. 13, 16` (confirmed Zelzer 1999 p. 28) — but the body lemma Abrahae filiam ligauit diabolus nequitiae suae uinculis, quam soluit dominus die sabbati is the bent-over-woman pericope of Luke 13, 16 (hanc autem filiam Abrahae quam alligavit Satanas... oportuit solvi a vinculo isto die sabbati). Phase-B note: the apparatus reference is therefore a Petschenig editorial slip retained by Zelzer; the lemma's actual source is Luc 13, 16 (Matt 13, 16 beati oculi qui vident does not match). Phase-C site should display both: Petschenig-prints / Vulgate-source. Var. l. 14 pr. te om. A; l. 15 remissio O; l. 17 nobilitatem morum MN; l. 18 agnoscas AORv.
- Scr. Cant. 1, 8 (7).Song of Songs 1, 8 (7). Var. l. 19 calcaneis] add. id est in uestigiis Gm2Mm2SPT; nudo B; l. 21 qui] quae a; autem om. O; l. 22 pascat OPRT; possunt esse ad dexteram O.
- Scr. cf. Matth. 25, 33.cf. Matthew 25, 33. Var. l. 23 dexteram AGm1PR.
- Scr. Marc. 8, 33.Mark 8, 33. Var. l. 24 uade Gm2MNu; satanas MN; dexteram O.
- Scr. Ioh. 21, 16.John 21, 16. Var. l. 25 col(locari) (cor- N) ligari Mm1Nv; l. 26 audit R.
- Scr. Cant. 1, 8 (7).Song of Songs 1, 8 (7).
- Scr. cf. Iac. 1, 1.cf. James 1, 1.
- Scr. Zach. 13, 7.Zechariah 13, 7. Var. l. 1 se om. MNT; se sociauerit N; l. 5 hunc] omnem a; l. 6 ideo dauid propheta MN.
- Scr. Ps. 67, 33.Psalm 67, 33. Var. l. 7 iunior Gm1MNP.
- Scr. cf. Ps. 118, 9.cf. Psalm 118, 9. Var. l. 9 dices cod. Casin. 154; quis AOMm1Pm1RTav; quomodo Mm2; suam om. Av; iunior GMNPTa.
- Scr. Prou. 31, 53–54 (= Prou. 30, 18–19).Proverbs 31, 53–54 (= Prou. 30, 18–19). Var. l. 11 quod om. O; cognosco B; l. 13 semitam MN; l. 15 agnoscat AORv; potest iuuenior M; l. 17 alt. sequus Pm1; l. 19 habet] add. et (om. v) praedam non (om. O) includit Ov; alt. et om. GMm1NTav; l. 20 impossibile non est a.
- Scr. II Tim. 2, 19.2 Timothy 2, 19. Phase-B resolution (Zelzer p. 29): confirms `II Tim. 2, 19`; the djvu OCR's "3, 19" was a digit slip. Var. l. 21 ipsius] illius M.
- Scr. cf. I Thess. 4, 3–4.cf. 1 Thessalonians 4, 3–4. Var. l. 23 cognoscuntur A; dominus dicit O; l. 25 post Rm1; l. 26 iuuenior Ov.
- Scr. Luc. 13, 27.Luke 13, 27.
- Scr. Sap. 4, 9 (8).Wisdom 4, 9 (8). Var. l. 3 grauitas Mm1N; l. 5 maturioris esset O.
- Scr. Hier. 1, 7.Jeremiah 1, 7.
- Scr. cf. Dan. (Sus.) 13, 45.cf. Daniel (Sus.) 13, 45. Var. l. 7 primitiis] principatu Nm1[?]N.
- Scr. Sap. 4, 9.Wisdom 4, 9. Var. l. 9 competit bene O; Dauidicum v.
- Scr. Ps. 118, 100.Psalm 118, 100.
- Scr. Ezech. 28, 3.Ezekiel 28, 3. Var. l. 14 si] sed Mm1, om. Om1; uiam suam iuuenior O; l. 17 uidetur O; iunior ARv; l. 18 inpossibile] add. est MSOPT.
- Scr. Matth. 19, 24.Matthew 19, 24. Var. l. 19 est om. MN; transire] intrare O; l. 20 regnum MTav; regno N; l. 21 quamlibet v (in ras. al.) MSPT uel quod qualibet AR in alio quoquo libro libere O quoque in libro evangelii a hoc quoque libro T pr. inpossibile] add. quoque libere im(in-)possibile MN; l. 21 sic] add. tamen v; l. 23 uideatur R.
- Scr. cf. Matth. 7, 13.cf. Matthew 7, 13. Var. l. 24 et om. av; quae Oav; qui AR; quia corr.; capere ante AOR; l. 25 iam om. Ga; diuina mandata MS; ad custodiendum scripsi custodientem codd. av.
- Scr. cf. Ps. 118, 9.cf. Psalm 118, 9. Var. l. 1 dei] diuina a; custodit GMm1SP; custodiunt O; moysen GMm2OPRa; senior eligitur M senior eligitur cd.av; l. 2 hoc om. Gm1Pm1; ll. 4–6 et si — uerba dei om. Mm1SP; senilis Mm2; l. 5 eligerint Pm1Rm1; non om. B; elegerunt] eligunt O; l. 6 reperitur AGOPRTv; l. 7 eligendus est O; non om. T.
- Scr. cf. Num. 14.cf. Numbers 14. Var. l. 8 moses P; hiesum Am1GR hiesa Am2; l. 9 chaleb GS cileb MPTv; ap(ad-)probauit MSPm2T; approbat O adprobantur Pm1; l. 10 in terrae] inter AGm2OR; electionem AGSOPR.
- Scr. Gen. 48, 15 (cf. p. 21, 2).Genesis 48, 15 (cf. p. 21, 2). Var. l. 13 pascis O; manifestatur scripsi manifestat codd. av; l. 14 iugum uerbi om. G; tua Gm1.
- Scr. cf. Thren. 3, 27–28.cf. Lamentations 3, 27–28.
- Scr. cf. Verg. Aen. 9, 638.cf. Vergil, Aeneid 9, 638 — Apollo's praise of young Iulus, where the integer aeui... ueteranus consilio topos (youth-with-old-counsel) plays. Beth's classical citation here parallels the Solomon/Daniel "wise youth" theme (§17). One of the few Vergilian echoes in Expositio outside Mem and Nun. Var. l. 15 se] si (sy-) on GMSPTa; expectat O.
- Scr. Gen. 48, 15.Genesis 48, 15.
- Scr. Gen. 28, 20. 22.Genesis 28, 20. 22. Var. l. 21 est] add. ut v; mihi panem MSTv; l. 22 ueste Mm2.
- Scr. cf. I Cor. 10, 3–4.cf. 1 Corinthians 10, 3–4. Var. l. 24 potum spiritalem O.
- Scr. Ps. 118, 10.Psalm 118, 10. Var. l. 1 iunior Mm1N; ille om. Gm1; gentium om. Mm1N; l. 2 christum MNOPmlT; amfractu GP; corrigat O; l. 3 uerba dei MN; custodit A cod. Casin. 154; l. 6 meo om. Gm1PR; reppellas R; l. 7 mandata tua P; l. 9 deum sequi MO; uelit GPTa; l. 10 deus] add. non O; l. 13 ei] ab eo a.
- Scr. Matth. 8, 20.Matthew 8, 20. Var. l. 14 addidit MNOm1a; l. 15 qui] add. ex M; naturae] add. humanae O; l. 16 id om. O; l. 17 postulauit Rm1; l. 18 deposcit G; l. 19 dei a.
- Scr. Matth. 25, 29.Matthew 25, 29.
- Scr. cf. III Reg. 3, 11–12.cf. 1 Kings 3, 11–12. Var. l. 20 deum a; l. 21 quoddam MNT[?] quiddam NP quidam R; alt. facit — neglegenter om. N; l. 23 reppellitur B; l. 25 exequendo Mm2; l. 27 retineri O cod. Casin. 154 av; ex] ab A.
- Scr. Hier. 31 (48), 10.Jeremiah 31 (48), 10.
- Scr. Ps. 87, 6.Psalm 87, 6. Var. l. 1 neglegenter GOav; l. 2 uis G; uiros Sm1, add. apti cod. Casin. 154 alta av; melius] add. est O; l. 3 praeterit Gm2ST; l. 9 exsistat MN; l. 10 iis Av; domu G; l. 11 ruinis O; l. 14 lingua P; l. 17 lege G; l. 18 sanandum Gm1SRm1; l. 19 aedificat a; donum T; texet Ga; l. 20 sanat a; bonum opus O; faciat AO, idem retinendus tibi uidetur? O; l. 21 aliquis ac remissus MN; textoris O; altare Pm1; altare Rm1; l. 23 commodius] melius MN; l. 24 subeunte AGMSP; spiritu O; l. 26 quid] qui A; quod] quid N; ipse AGOPm1R; consoletur AR consultetur Gm1; quia T; l. 28 autem sit O.
- Scr. Ps. 49, 16.Psalm 49, 16. Var. l. 2 ipse Rm1; l. 3 quos] quia Gm1; reppellit R; l. 4 reppelluntur Pm1.
- Scr. Ioh. 10, 29.John 10, 29. Var. l. 6 mandatis] add. dei MNTav; pr. repellentur Am1, alt. om. Gm1, add. utique av; l. 7 et alibi bene O; uideatur de manu dei O.
- Scr. Matth. 23, 37–38.Matthew 23, 37–38. Var. l. 10 Iesus om. MN; l. 13 deserta om. APRTm1; ablatum est altare O.
- Scr. cf. Ex. 30, 27.cf. Exodus 30, 27. Var. l. 14 et altare MNPT.
- Scr. cf. Ex. 25, 16 (17).cf. Exodus 25, 16 (17). Var. l. 15 haec cum (cum m2) N.
- Scr. Rom. 11, 1. 2.Romans 11, 1. 2. Var. l. 17 deus reppulit MN.
- Scr. Rom. 11, 32.Romans 11, 32. Var. l. 19 incredulitatem MNT; ut omnium — p. 37, 23 quae postea desunt in A; omnibus cod. Casin. 154; l. 21 consolatur G; uomunt Mm2; l. 22 acescit Gm1; acessit P; accessit Om1T.
- Scr. Apoc. 3, 15–16.Revelation 3, 15–16. Var. l. 24 laudiciae AGm1; laudoceciae Rm1; laodiceae T(v); dicit (dicitur a) haec dicit MNPTa; l. 26 frigidum esses aut calidum R; aut O; sed] si Gm1.
- Scr. Ps. 118, 11.Psalm 118, 11. Var. def. A; l. 2 grauiori MNRav; l. 3 calidus] add. est O; spiritus sancti av; l. 4 ergo] enim a; l. 6 frigido] add. qui inter utrique natura mentitur O; l. 9 ex quibus O cod. Casin. 164 av; l. 10 credit O; neutrum G; l. 11 quam] uel Gm1; l. 12 alt. non om. GP; nouit MNTa; l. 13 gratiae Pm1; est om. Gm1; l. 14 admittit O; uomerit Bm1; euomuerit Oav; dominus Iesus uomuerit (or euomuerit) ex ore suo MN ore suo ORv; l. 15 tamen pius MN; l. 16 suo ore O; l. 17 ammonitione MNO; l. 18 quod Gm1MNOPB; l. 19 meo inquid (-it) MNOv; l. 21 abscondere bonum est O; l. 22 diuulganda O; est om. GPm1; l. 23 dicere non solum falsa OR; falsa solum a; l. 24 adolationis GMm1Rm1; l. 25 adolari GMm1Nm1Rm1; l. 26 cui] cum B; l. 27 sequuntur GNORav.
- Scr. I Cor. 3, 2.1 Corinthians 3, 2. Var. l. 1 suam scientiam MN; celerare Mm1Nm1; iudicio Ov prouidentia (alt.); l. 3 loquuntur GORav; l. 4 loquatur Gm2MNPm2T; otius O; otiosus a; blaterat scripsi erat codd. v; l. 5 ut om. O; paulus apostolus O; l. 6 et quid M; potum uobis N; l. 8 adhuc] add. quidem av; l. 9 uidit GMNPm2a; apertum sibi magnum MST.
- Scr. cf. I Cor. 16, 7–9.cf. 1 Corinthians 16, 7–9.
- Scr. cf. Eph. 6, 19.cf. Ephesians 6, 19.
- Scr. cf. Eccle. 3, 7.cf. Ecclesiastes 3, 7. Var. l. 11 tempus tacendi et tempus av; l. 12 suo declar(at) MST; l. 13 est N; l. 14 auro O argento MSPm1T; pecuniae Nm1T; potest comparari O; l. 15 regno O cod. Casin. 154 av; regnum est.
- Scr. cf. Matth. 13, 44.cf. Matthew 13, 44. Var. l. 20 contrahit GNPRTm1 contrahat Tm2; l. 21 accipiant Hm1; l. 22 quae] quem MS.
- Scr. cf. Ps. 11, 7.cf. Psalm 11, 7.
- Scr. cf. Col. 2, 3.cf. Colossians 2, 3.
- Scr. Esai. 39, 7.Isaiah 39, 7.
- Scr. cf. IV Reg. 24, 13.cf. 2 Kings 24, 13.
- Scr. Matth. 7, 6.Matthew 7, 6. Var. l. 1 abscondant Pm1 abscindant v; hoc] et hoc O; etiam om. SOR; in euangelio dominus etiam dicit M; l. 2 dominus dicit N; Iesu om. O.
- Scr. cf. Luc. 2, 51.cf. Luke 2, 51. Var. l. 6 uirum[?] abscondere sermones suos OR; domini O.
- Scr. Ps. 118, 12.Psalm 118, 12. Var. l. 8 domine et O; l. 9 iustitias a; l. 10 ipse om. O; l. 11 qui] qui facit Gm1.
- Scr. Matth. 7, 21.Matthew 7, 21.
- Scr. cf. Ps. 118, 9–11.cf. Psalm 118, 9–11.
- Scr. Ps. 118, 12.Psalm 118, 12. Var. l. 13 ueneret O uenire OPR; l. 14 archana GMSOPR; l. 15 domino MST; l. 17 et] add. me a.
- Scr. Ex. 21, 2. 1.Exodus 21, 2. 1. Var. l. 18 quemammodum N; l. 19 sex annis MS; l. 20 praemisit (in ras. m1) M iustitias] add. dicere O discere v; l. 21 propones Rm2 proponis Rm1Cm1O proponit al. av; l. 23 -quam a Christo] pergit A.
- Scr. Cant. 1, 4 (3).Song of Songs 1, 4 (3). Var. l. 24 me om. Mm1S.
- Scr. cf. Col. 2, 3.cf. Colossians 2, 3. Var. l. 25 pr. in om. O.
- Scr. Matth. 6, 6.Matthew 6, 6. Var. l. 26 ideo a.
- Scr. cf. Cant. 1, 4 (3).cf. Song of Songs 1, 4 (3). Var. l. 1 in om. A, cf. p. 16, 22; quod] add. cubiculum ARm1; mentis animique significat O; l. 2 animaeque MNP; cubiculo MST; l. 3 excurreret O.
- Scr. Ps. 118, 13.Psalm 118, 13. Var. l. 5 ideoque O; l. 10 ininuestigabiles Rm[?]; l. 12 ergo] omnia ST, add. iudicia? quomodo omnia AMOPR (omnia tras.) v iudicia? quomodo Ga ait propheta: pronunciauia pronuntiaui, ait] pronuntiauit Pm; l. 13 omnia om. MNOTv.
- Scr. Ps. 35, 7.Psalm 35, 7. Var. l. 14 pr. sunt om. Mm1N, post iudicia add. Mm2.
- Scr. Rom. 11, 33–34.Romans 11, 33–34.
- Scr. Ps. 118, 13.Psalm 118, 13.
- Scr. Ps. 39, 6.Psalm 39, 6. Var. l. 17 autem] add. eadem cod. Casin. 154 a; l. 19 dicit hoc O; l. 21 contrarius GO; scribtura N; l. 23 pr. scrutabilia Gm1P.
- Scr. I Cor. 13, 9.1 Corinthians 13, 9. Var. sed — eius om. Mm1ST.
- Scr. Ioh. 10, 30.John 10, 30. Var. l. 26 et] id est quae Ha; domini G.
- Scr. Esai. 40, 6.Isaiah 40, 6.
- Scr. cf. Apoc. 5, 3.cf. Revelation 5, 3. Var. l. 1 fenum MS fenum Oa; l. 2 functi AR; est officio O; iudicium dei MS; iudicium dei locutus est O; l. 3 non] add. sicut GPTav; sunt sicut MS; l. 4 sicut] sunt v, om. GMm2a; uel] et a; aperire librum av; l. 6 inquid Mm2; NMm1NPT.
- Scr. Ps. 118, 14.Psalm 118, 14. Var. l. 8 uestimentis AOR uineis O oliuetis AGm1MST; l. 10 spiritales Am1; l. 11 dicit apostolus O.
- Scr. I Cor. 1, 4–5.1 Corinthians 1, 4–5. Var. l. 13 nostri om. a; l. 14 quia] qui A; l. 15 ter. in om. Ga; l. 17 solum lac O.
- Scr. cf. I Cor. 3, 2.cf. 1 Corinthians 3, 2. Var. l. 19 et in G; l. 20 diuinis intentus O; l. 21 bono MNPm2T bonus al. av; l. 22 pulcrior M; l. 24 comprehenderit et consiliis av; comb- (or com-) prehendere GP; l. 26 uoluntatem O; l. 27 uoluntas N.
- Scr. cf. Rom. 1, 20.cf. Romans 1, 20. Var. l. 1 accersitur GMSO arcessitur a; l. 3 canticis canticorum O; eques AR et quae Gm1, corr. m1 mea AR equitatui meo Gm2MNPT.
- Scr. Cant. 1, 9 (8).Song of Songs 1, 9 (8). Var. l. 4 pharao Gm1; adsimilaui codd. praeter A; l. 5 currui O; existimatur O; iugum equum MNT equem R; l. 7 aspicias O; diximus GOav; l. 8 farao AGMSR.
- Scr. cf. Ex. 14, 9.cf. Exodus 14, 9. Var. l. 9 unde et] ut v; l. 10 pharaonis MSGm1Pm1Tav; l. 11 farao MS; l. 13 suscipiunt R; congrua om. GO cum vol. AR; l. 15 gentilium G.
- Scr. Matth. 11, 29–30.Matthew 11, 29–30. Var. l. 17 est om. OR; l. 19 currus equis] curribus (in ras. m2) M currus N curribus tamquam et equis O.
- Scr. Cant. 6, 11.Song of Songs 6, 11. Var. l. 22 abinadab P.
- Scr. cf. Num. 2, 3.cf. Numbers 2, 3. Var. l. 25 quod] quando v; in praeruptum (o ex u) S; amminadab M abinadab P; l. 27 quis GSm2a; intellegendus Mm2Ov intellegis cod. Casin. 154 a.
- Scr. cf. Ioh. 3, 14.cf. John 3, 14. Var. l. 1 agnoscis istud av.
- Scr. cf. Ex. 7, 12.cf. Exodus 7, 12. Var. l. 4 saecularis concupiscentia refrenetur O; concupiscentias cet.; breuila[?] Am1Rm1; l. 6 ille Oa; l. 8 illos serpentes om. A; l. 9 intellegibiles[?] aequi O; et] ut AR.
- Scr. Ps. 118, 15.Psalm 118, 15. Phase-B resolution (Zelzer p. 41): confirms `Ps. 118, 15`; the djvu OCR's "113" was a digit slip.
- Scr. cf. Rom. 10, 4.cf. Romans 10, 4.
- Scr. Ioh. 14, 6.John 14, 6.
- Scr. Ps. 118, 16.Psalm 118, 16. Var. l. 16 ammonet MN; l. 17 imitatione operis MB; l. 18 qui om. U; l. 19 sed — sunt om. O; iustificabuntur Mm[?]N[?].
- Scr. cf. Rom. 2, 13.cf. Romans 2, 13. ## Cross-checks (for Zelzer pass) — RESOLVED 2026-05-02 (Phase B) All Phase-A cross-check items resolved against Zelzer 1999 PDF (printed pages 21, 22, 25, 27, 28, 29, 30, 35, 36, 41 read via pypdf). - ✅ p. 22 15: Zelzer confirms `cf. I Cor. 15, 33`. djvu's "16, 33" was OCR digit-slip. - ✅ p. 22 20: Zelzer confirms `Eccli. 25, 3 (5)`. djvu was garbled. - ✅ p. 22 16: Zelzer confirms `cf. Eccli. 18, 19`. Correct as-is. - ✅ p. 21 13: Zelzer prints `cf. III Reg. 19, 17. 17, 6` — both refs without "recte". Petschenig retained the dual citation. Updated apparatus accordingly. - ✅ p. 23 22/25: Zelzer confirms two Ioh. 13, 25 references in this stretch (Iohannes on the breast). - ✅ p. 27 50: Zelzer prints `cf. I Par. 22, 2` — David collecting aduenae for temple-construction. djvu's "1 Pu. 22, 2" was OCR garble. Updated. - ✅ p. 25 35/38: Zelzer confirms two `cf. Esai. 5, 6` refs (lines 19 and 26). - ✅ p. 28 64: Zelzer confirms Petschenig's `cf. Matth. 13, 16` (NOT Luc 13, 16 as lemma source suggests). Phase-B note: this is a Petschenig editorial slip retained by Zelzer; the actual lemma is Luc 13, 16. Documented inline. - ✅ p. 29 75: Zelzer confirms `II Tim. 2, 19`. djvu's "3, 19" was digit-slip. - ✅ p. 30 85: Zelzer confirms Petschenig's `(ad)custodiendum scripsi custodientem codd.` editorial conjecture. - ✅ p. 35 §26: Zelzer body reads `plerique, dum sine praeiudicio locuntur` (NOT prouidentia — that is the O variant). Body Latin should be praeiudicio; current text already prints praeiudicio. Apparatus iudicio Gv prouidentia O is correct as MS variants. - ✅ p. 36 §26: Zelzer confirms `(blat)erat scripsi erat codd.` Petschenig conjecture; current Beth body already prints ⟨blat⟩erat. - ✅ p. 36 115: text-spelling check; Beth body prints absconditum correctly. - ✅ p. 41 147/148: Zelzer confirms `cf. Ioh. 3, 14` (Naason serpent-typology) at sec 34 and `cf. Ex. 7, 12` (Aaron's rod) at sec 35. - ✅ p. 41 149: Zelzer confirms `Ps. 118, 15`. djvu's "113" was digit-slip. ### Petschenig conjectures in Beth (confirmed Zelzer 1999) 1. §18 `(ad)custodiendum scripsi custodientem codd. av` (p. 30, fn 85) — ⟨ad⟩ added before custodiendum. 2. §26 `(blat)erat scripsi erat codd. v` (p. 36, fn pre-109 body) — ⟨blat⟩ added before erat (yielding blaterat, "chatters"). Cf. Aleph fn 28 (⟨an⟩ supplement) for the parallel scribal-restoration pattern. ### Phase-B distinctive items (for site-build / cross-corpus index) - Beth's first double-classical citation (§13, fn 55): Cic. Tusc. 1, 22, 52 + Iuu. 11, 27 — both on the Delphic γνῶθι σαυτόν. Anti-Pythian polemic: Moses earlier than the philosophers. - Vergilian echo (§19, fn 90): Aen. 9, 638 — integer aeui... ueteranus consilio youth-with-old-counsel topos. Adds Beth to the Mem/Nun/Samech Vergilian-classical density. - Greek philosophical lemma (§32, fn 140 zone): φυσικήν / ἠθικήν / λογικήν — threefold discipline of wisdom, with Greek preserved in body. One of the explicit Greek-philosophical-term moments in Expos. alongside Sade's πρὸς ἀντιδιαστολήν (§38) and Samech's παράνομος / apostata. - Synagogue-soliloquy (§§9–11): the longest sustained synagoga-fusca-decora monologue in Expos. Pre-figures Sade's twelve-pair Moyses-Christus diptych. - Ring composition: §1 iuuenior corrigit uiam suam ↔ §15 ergo sciat se iuuenior, ut corrigat uiam suam (sermon-wide envelope around Cant 1, 8 nisi noscas te decoram). - Anti-negligence apparatus (§§22–25): the doctor / builder / weaver / vomit cluster — densest "negligence-as-spiritual-disease" lexicon in corpus. Prefigures Sade pharmacological lexicon (Sin §1 malagma/alligatura). - Anti-Iudaic vine-typology: §10 (Esai. 5, 6 spinas pro uuis) + §15 (kingdoms-of-the-earth as tabernacles). - Naason christological-etymology (§§34–35): serpentinus → Ioh. 3, 14 brazen serpent typology; pairs with Tau §41's serpent-Beelamon Hexaplaric loci as the corpus's two major serpent-Christology nodes.